seedes but seeds are the proper cause of the fruite therefore good works are the proper cause of eternall life not faith only So that as there is a hidden vertue in the seede to bring forth fruit so is there a dignitie in good workes to merit eternall life Ans. First as in a parable so in a similitude whatsoeuer is beside the scope and drift thereof as this their dispute is prooueth nothing The scope of the similitude is this that as he which soweth wheate shall reape wheate so he that soweth to the spirit shall of the spirit reape life euerlasting and as he that soweth tares shall reape nothing but tares so he that soweth to âhe flesh the cursed seedes of a wicked life shall of the flesh reape nothing but corruption and as he that soweth plentifully either of these shall reape a plentifull haruest of either of them so he that sowes the seede of a godly or wicked life in plentifull manner shall reape a plentifull increase either of miserie or felicitie When the Papists therefore reason thus Seedes are the cause of the fruit and haue in them a hidden vertue whereby they grow and bring forth fruit therefore good works are the proper cause of life and haue a dignitie and excellency in them whereby they are worthie of eternall life they misse of the drift and intent of the Apostle and so conclude nothing Besides this their collection and discourse is contrarie to their own doctrine For they teach that good works are meritorious by merit of condignitie which may be vnderstood 3 waies either in regard of the dignitie of the worke alone or in regard of the promise of God alone and his diuine acceptation or partly in regard of the dignitie and excellencie of the worke partly in regard of the promise of God Now albeit some of them hold that good workes doe merit in respect onely of Gods promise and mercifull acceptation as Scotus Ariminensis Durandus Uega Bunderius Coster and the like others in respect partly of their owne worthines partly of Gods promise and acceptance as Bonaventure Biel Driedo lingius Iansenius Bellarmine c. it beeing the common receiued opinion among the Schoolemen as B ãâ¦ã ldius witnesleth yet noâe of them excepting onely Caietan affiââe that they are meritorious onely in regard of the dignitie of the worke which notwithstanstanding the Rhemists and others labour to prooue out of this similitude vrging the analogie betwixt seede and good workes contrarie to the current and streame of their owne Doctours Thirdly I answer that good workes are seedes yet faith is the roote of these seedes and in that good workes are made the seedes of eternall life it is to be ascribed to Gods mercifull promise not to the merit of the worke for in that we or our workes are worthie of the least blessing it is more of Gods mercie then our merit Fourthly the Apostle sheweth onely who they are that shall inherit eternall life and the order how life is attained but not the cause wherefore it is giuen It will be said not onely the order but the cause is set downe as it may appeare by the antithesis for as sowing to the flesh is the cause of destruction so sowing to the spirit is the cause of eternall life Ans. It is true in the one but not in the other For first sinnes or workes of the flesh are perfectly euill as beeing absolute breaches of the law and deserue infinite punishment because they offend an infinite maiestie whereas workes of the spirit are imperfectly good hauing in them wants and imperfections there beeing in euery good worke a sinne of omission comming short of that perfection that is required in the law they beeing good and perfect as they proceede from the spirit of God imperfect and vicious as they come from vs. Euen as water is pure as it proceedes from the fountaine but troubled as it runneth through a filthie channell or as the writing is imperfect and faultie as it comes from the yong learner but perfect and absolute as it proceedeth from the scriuener which guideth his hand So that if God setting aside mercie should trie them by the touchstone of the word they would be found to be but counterfeit And if he should waigh them in the balance of his iustice they would be found too light Secondly there is a maine difference betwixt the workes of the flesh and the works of the spirit in this very point in that the workes of the flesh are our owne workes and not the works of God in vs and so we deserue eternall death by reason of them they beeing our owne wicked workes whereas good workes proceede not from vs properly seeing we are not sufficient of our selues to thinke any good thing as of our selues 2. Cor. 3. 5. but from the spirit of God who worketh in vs both the will and the deede and are his works in vs therefore beeing not ours we can merit nothing by them at the hands of God Thirdly obserue that it is not said he that soweth to the spirit shall of that which he hath sownercape life euerlasting but shall of the spirit reape life euerlasting Where we see the Apostle attributes nothing to our workes but to the grace of Gods spirit Lastly Rom. 6. 23. the holy Ghost putteth manifest difference betweene the works of the flesh of the spirit in respect of merit when he saith The wages of sinne is death but eternall life is the gift of God He saith not that eternall life is the reward of good workes but the gift of God now in the reward of sinne there is merit presupposed in the gift of eternall life nothing but grace and fauour Obiect II. God giueth eternall life according to the measure and proportion of the worke v. 7. As a man soweth so shall he reape 2. Cor. 9. 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally 1. Cor. 3. 8. Euery one shall receiue his proper wages according to his owne labour Therefore in giuing eternall life he hath no respect of the promise or compact but of the dignitie and efficacie of the worke Ans. Fulnes of glorie called by Schoolemen essentiall glorie is giuen onely for the merits of Christ in the riches of Gods mercie without all respect of workes Accidentall glorie when one hath a greater measure of glorie an other a lesse as when vessels of vnequall quantitie cast into the sea are all filled yet some haue a greater measure of water some a lesse is giuen not without respect of works yet so as that it is not giuen for workes but according to workes they beeing infallible testimonies of their vnfained faith in the merits of Christ. If it be said that eternall life is giuen as a reward meritoriously deserued by good works because it is said Come ye blessed for I was hungrie and ye gaue me meate Matth. 25. I answer it is
one thing to be iust an other thing to be declared and knowne to be iust We are iust by faith but we are knowne to be iust by our works therefore men shall be iudged at the last day not by their faith but by their workes For the last iudgement serueth not to make men iust that are vniust which is done by faith but to manifest them to the world what they are in deede which is done by workes Men are often compared to trees in Scripture Now a tree is not knowne what it is by his sappe but by his fruit neither are men knowne to be iust by their faith but by their workes Indeede a tree is therefore good because his sappe is good but it is knowne to be good by his fruit So a man is iust because of his faith but he is knowne to be iust by his good works therefore seeing that the last iudgement must proceede according to euidence that is vpon record for the bookes must be opened and men must be iudged of those things that are written in the bookes all must be iudged by their workes which are euident and apparent to the view of all men and not by their faith which is not exposed to the sight of any And hence it is that the Scripture saith we shall be iudged according to our workes but it is no where said for our good workes Gregorie saith God will giue to euery one according to his workes but it is one thing to giue according to workes an other thing for workes For works are no way the cause of reward but onely the common measure according to which God giueth a greater or lesser reward Take this resemblance A King promiseth vnequal rewards to runners the least of which would equall the riches of a kingdome vpon condition that he which first commeth to the goale shall haue the greatest reward the second the next and so in order They hauing finished their race the King giueth them the reward according to their running Who would hence but childishly inferre that therefore they merited this reward by their running And whereas they vrge that text Matth. 25. Come ye blessed for I was hungrie and yee fedde me I answer first that the word for doth not alway signifie a cause but any argument or reason takeÌ from any Topick place as Rom. 3. 22 23. The righteousnes of God is made manifest vnto all and vpon all that beleeue For there is no differeÌce for all haue sinned are depriued of the glorie of God Where sinne is no cause of the righteousnes of faith but onely an antecedent or adiunct common to all men So when we say This is the true mother of the child for shee will not haue it diuided There for doth not implie the cause as though her refusing to haue it diuided did make her the true mother of it but onely the signe that shee was the true mother indeed Secondly be it granted that it implieth the cause yet not the meritorious cause for good workes are said to be causes of eternall life not as meriting procuring or deseruing any thing at the hands of God but as they are the kings high way to eternall life God hauing prepared good works that we should walke in them If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine vpon condition that he clime and digge it out his climing and digging is the efficient cause of enioying the treasure but no meritorious cause of obtaining it seeing it was freely giuen If it be further said that the word for doth here signifie the cause as well as in the words following Goe ye cursed for I was hungrie and ye gaue me no meat seeing our Sauiour Christ speaketh after the same maÌner of the reward of the godly and punishment of the wicked I ans The paritie of the reason stands in this that as by good works we come to eternall life so by wicked works we runne headlong to perdition The dissimilitude is this that euil works are not onely the way but also the cause of death good workes are the way but not the cause as Bernard saith they are via regni non causa regnandi Obiect III. Here God promiseth eternall life to good workes therefore good works merit eternall life Answ. There is a double couenant Legall and Euangelicall In the legali couenant the promise of eternall life is made vnto workes Doe this and liue If thou wilt enter into life keepe the commandements But thus no man can merit because none can fulfill the lawe In the Euangelicall couenant the promise is not made to the worke but to the worker and to the worker not for the merit of his work but for the merit of Christ as Apoc. 2. 20. Be faithfull vnto the end and I will giue thee the crowne of life the promise is not made to fidelitie but to the faithfull person whose fidelitie is a signe that he is in Christ in whome all the promises of God are yea and Amen that is most certaine and infallible Secondly if any thing be due to works it is not of the merit of the worke but of gods mercifull promise Augustine saith God made himselfe a debter not by owing any thing but by promising Thirdly no reward is due to workes of regeneration vpon compact and promise first because we are not vnder the couenant of works in which God doth couenant with vs vpon condition of our obedience but vnder the couenant of grace the tenour of which coue nant runneth vpon condition of the merits of Christ apprehended by faith Secondly though we were vnder the legall couenant yet we merit not because our workes are not answerable to the lawe Lastly wheras the pillars of the Romish church teach that the promise made vpon condition of performing the worke maketh the performer to merit is very false This is not sufficient to make a meritorious worke it is further required that the worke be answerable and correspondent in worth and value to the reward as if one shall promise a thousand crowns to him that will fetch a little water out of the next well it is debt indeed in the promiser but no merit in the performer because there is no proportion betweene the worke and the reward Obiect IV. Sowing to the spirit is a good worke and reaping eternall life the reward but reward presupposeth memerit therefore sowing to the spirit doth merit eternall life Ans. There is a double reward One of fauour another of debt Rom. 44. To him that worketh the wages is not counted by fauour but by debt So saith Ambrose There is one reward of liberalitie and fauour another reward which is the stipend of vertue and recompence of our labour Therefore reward signifieth generally any recompence or any gift that is bestowed vpon another whether it be more or lesse whether answerable to the worke or not
Gospel I answer he could doe no otherwise If a priuate man shall erre he must first be admonished and then the Church must be told of it If he heare not the Church then iudgement may be giuen that he is a Publican and not before much more then if the Church shall erre there must first be an examination of the errour and them sufficient conviction and after conuiction followes the censure vpon the Church and iudgement then may be giuen and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia Great therefore is the rashnes and want of moderation in many that haue beene of vs that condemne our Church for no Church without sufficient conuiction going before If they say that we haue beene admonished by bookes published I say againe there be grosser faults in some of those books then any of the faults that they reprooue in the Church of England and therefore the bookes are not fit to conuince specially a Church And though Paul call the Galatians Churches of God yet may we not hence gather that the Church of Rome is a church of God The name it may haue but it doeth in trueth openly obstinately oppugne the manifest principles of Christian religion If any demaunde what these Churches of Galatia are I answer that they were a people of Asia the lesse and though they were famous Churches in the daies of the Apostle yet now the countrie is vnder the dominion of the Turke This shewes what God might haue done to vs in England long agoe for the contempt of the Gospell This againe shewes what desolation will befall vs vnlesse we repent and bring forth better fruits of the Gospell 3. Grace be with you and peace from God the father from our Lord Iesus Christ. 4. Who gaue Here is laid downe the second part of the Preface which is the Salutation propounded in the forme of a praier Grace and peace c. Grace here mentioned is not any gift in man but grace is Gods and in God And it signifies his gratious fauour and good will whereby he is well pleased with his elect in and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace Rom. 5. v. 15. and sets grace before the gift as the cause of it Here comes the errour of the Papists to be confuted which teacheth that the grace which makes vs gratefull to God is the infused gift of holinesse and charitie whereas indeed we are not first sanctified and then please god but first we please God by grace in Christ and then vpon this we are sanctified and indued with charitie Peace is a gift not in God but in vs and it hath three parts The first is peace of conscience which is a quietnesse and tranquilitie of minde arising of a sense and apprehension of reconciliation with God Rom. 5. v. 1. The second is peace with the creatures and it hath fiue branches The first is peace with angels for man is redeemed by Christ and by meanes of this redemption sinfull man is reconciled to good Angels Coloss. 1. 20. The second is peace with the godly who are all made of one heart and mind Isai. 11. 9. The third is peace with our selues and that is a conformitie of the will affections and inclinations of mans nature to the renewed minde The fourth is peace in respect of our enemies For the decree of God is Touch not mine annointed and doe my Prophets no harme Againe all things turne to the good of them that loue God The fift is peace with the beasts of the field God makes a couenant with them for his people Ose. 2. 18. The creatures desire waite for the deliuerance of Gods children Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske Psal. 91. The third part of peace is prosperitie and good successe whatsoeuer the righteous man doth it prospers And all things prospered in the house of Potipher when Ioseph was his steward because he feared God Gen. 39. 1 2. To proceed Paul sets downe the causes of grace and peace and they are two God the father and Iesus Christ. And here it must be remembred that the father and Christ as they are one God they are but one cause and yet in regard of the manner of working they are two distinct causes For the father giues grace from none but himselfe by the sonne and Christ procures grace and peace and he giues it vnto men from thefather Furthermore Christ is described by his propertie Our Lord and by his effects in the next verse The vse Whereas Paul beginnes his praier with grace we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace Rom. 11. v. 5. Vocation to saluation is of Grace 2. Tim. 1. 9. Faith is of grace Phil. 1. 29. Iustification is freely by Grace Rom. 3. 24. Loue is by grace 1. Ioh. 4. 9. Euery good inclination is of grace Phil. 2. 13. Euery good worke is of grace Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace Rom. 6. 23. To auoide any euill is the least good and euery good is of God It may be said that will in man is the cause and beginning of some good things Answer In the creating or imprinting of the first grace in the heart will is no cause at all but a subiect to receiue the grace giuen After the first grace is giuen will is an Agent in the receiuing of the second grace and in the doing of any good worke Yet this must be remembred that when will is an agent it is no more but an instrument of grace and grace in God is properly the first middle and last cause of grace in vs and of euery good acte Hence it followes that there be not any meritorious workes that serue to prepare men to their iustification and that the Cooperation of mans will with grace in the acte of conuersion whereby we are conuerted of God is but a fiction of the braine of man Lastly this doctrine is the foundation of humilitie for it teacheth vs to ascribe all to grace and nothing to our selues Secondly we learne that the cheife good things to be sought for are the fauour of God in Christ and the peace of a good conscience Consider the example of Dauid Psal. 4. v. 7. Psal. 73. v. 24 25. and of Paul who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is They spend their daies and their strength in seeking riches honours pleasures and they thinke not on grace and peace After the manner of beasts they vse the blessings of god but they looke not at the cause namely the grace of God Our dutie Aboue all things to seeke
present vs with their bodies and so must we present our bodies and soules to God The first ende of this giuing is that Christ might be a sacrifice and ransome for sinne The knowledge of this point is of great vse First it workes loue in vs on this manner We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified and in his death and passion his sacrifice in his sacrifice for the sinnes of his enemies his endles loue and the consideration of this loue will mooue vs to loue him againe and the father in him Secondly the consideration of his endles paines for our sinnes in the sacrifice of himselfe must breede in vs a godly sorrow for them for if he sorrow for them much more we Thirdly this knowledge is the true beginning of amendment of life For if Christ gaue himselfe to redeeme vs from iniquitie we must take vp a purpose of not sinning and neuer wittingly sinne more Lastly this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes and they which are eased of their sinnes are blessed Psal. 32. 1. And in temptation they may boldly oppose the satisfaction of Christ against hell death the law and the iudgement of God and if at any time they sinne they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust 1. Ioh. 2. 1. And whereas Paul saith that Christ gaue himselfe for our sinnes he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe This applying is done by faith and the right manner of application is this We must turne to Christ and in turning by faith applie and when we applie Christ by faith we must withall turne Faith goeth before conuersion in order of nature yet in the order of teaching and practise they are both together They which vse to applie Christ and his benefits vnto themselues and yet will not turne themselues to Christ misapplie and presume because the right apprehension of Christ is in the exercises of inuocation and repentance The second ende for which Christ gaue himselfe is that he might take vs out of this euill world And hence we are taught three things First that we must be grieued and displeased at the wickednes of the world as Lot was 2. Pet. 2. 7. Secondly that we must not fashion our selues to the wicked liues of the men of this world but we must in all things prooue what is the goodwill of God and doe it Thirdly seeing we are taken out of this world we must not dwell in it but our dwelling must be in heauen Reuel 13. 6. the beast out of the sea perfequutes them that dwell in heauen that is such as dwell on earth and for affection haue their conuersation in heauen And seeing this must be so we must not loue the world but loue the comming of Christ and euery day prepare our selues against the day of death that we may enter into our owne home And whereas Paul calls this world an euill world he doth it to signifie that there is nothing in men but sinne till they be regenerate yea that ciuill vertues and ciuill life that are excellent in the eyes of men are no better then sinnes before God It is the errour of the Papists that men may thinke and doe some thing that is morally good without grace The cause that mooued Christ to giue himselfe is the will of God Hence it appeares that God giues Christ to no man for his foreseene faith or works For there is no higher cause of the will of God The foreknowledge of things that may come to passe goes before will but the foreknowledge of things that shall come to passe and therefore the foreknowledge of faith and works followes the will of God Because things that shall come to passe are first decreed and then foreseene The will here mentioned is said to be the will of God that is the first person the father for when Christ is opposed to God then God signifies the father And he is most commonly called God because he is God without communication of the godhead from any whereas the Sonne and holy Ghost are God by communication of godhead from the father And this God is called our father by Paul And hereby he signifies that the scope of the Gospel is first to propound God vnto vs not only as a creator but as a father secoÌdly to inioyne vs to acknowledge him to be our father in Christ and consequently to carrie our selues as dutifull children to him in all subiection and obedience They which doe not this know not the intent of the Gospel and if they know it in deede they denie it The conclusion annexed to the salutation To whome be glorie for euer teacheth vs so oft as we remember the worke of our redemption by Christ so oft must we giue praise thaÌks to God yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption And all our praise and thankes to God must proceede from the serious affection of the heart signified by the word Amen that is so be it 6. Imaruell that you are so soone remooued away to another Gospell from him that hath called you in the grace of Christ. 7. Which is not another Gospel but that some trouble you and intende to ouerthrowe the Gospell of Christ. Here beginnes the second part of the Epistle in which he giues instruction to the Galatians And it hath two parts one concernes doctrine the other manners The first part touching doctrine beginnes in this sixt verse and continues to the 13. verse of the 5. chapter The summe of it is a reproofe of the Galatians for reuolting from the Gospell and it is disposed in this syllogisme If I be immediately called of God to teach and my doctrine be true ye ought not to haue reuolted from my doctrine But I was called immediately of God to teach and my doctrine is true Therefore ye should not haue reuolted from my doctrine The proposition is not expressed because it was needelesse The minor is handled through the whole Epistle The Conclusion is in the 6. and 7. verses the meaning whereof I will briefely deliuer So soone that is presently after my departure remooued carried away by the perswasions of false teachers to another Gospel to another doctrine of saluation which in the speech and opinion of the false teachers is another manner of Gospel more sufficient and more excellent then that which Paul hath deliuered From him that is from me beeing an Apostle who haue called you by preaching the Gospell of Christ. In the grace that is haue called you freely without any desert of yours to be partakers of the fauour of God in Christ. Which is not another which pretended Gospell of the false Apostles is not indeed another gospell from
proceede further to a reall learning of Christ and that is to beleeue in the sonne of God to die to their sinnes by the vertue of his death and to liue to God by the vertue of his life This is a reall liuely learning of Christ. They that must conuert others it is meete they should be effectually conuerted Iohn must first eate the booke and then prophecy Reuel 10. 9. And they that would be first Ministers of the Gospell must first themselues eate the booke of God And this booke is indeede eaten when they are not only in their mindes inlightned but their hartes are mortified and brought in subiection to the worde of Christ. Vnlesse Christ be thus learned spiritually and really diuines shall speake of the word of God as men speake of riddles and as Preists in former time said their mattens when they hardly knewe what they saide Againe students in euery faculty are with Paul to learne Christ and that as he learned him Such persons desire and loue good learning nowe this is the best learning of all to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning The knowledge of the remission of our sinnes is the learning of Dauid that great prophet For this title he giues to the 32. Psalme The vnderstanding of Dauid Lastly all men are on this reall manner with Paul to learne the same For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him Philip. 4 9 Hoc vrge The third point is the end of Paules conuersion in these wordes that he might preach him among the gentiles Here I consider what he must preach namely the sonne Christ and to whome I namely among the nations Againe of the preaching of Christ I consider two thinges the first is why Christ must be preached rather then Moses Answer there be two causes One is because Christ is the substance or subiect matter of the whole Bible For the summe of the scriptures may be thus gathered together The sonne of God made man and working our redemption is the sauiour of mankind but Iesus the sonne of Marie is the sonne of God made man working our redemption therefore Iesus the sonne of Marie is the sauiour of mankind The maior is the summe of the old testament the minor is the summe of the new and the conclusion is the scope of both The second cause is The law is the ministerie of death and the Gospell which is the doctrine of saluation by the sonne is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation Therefore the doctrine principally to be preached is the Gospell and not the lawe Secondly it may be demanded what it is to preach Christ Answer it is a great worke and it containes 4. ministeriall actions The first generally to teach the doctrine of the incarnation of Christ and of his three offices his kingly office his propheticall office and his priesthood with the exequution therof The second to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits The third is to certifie and to reuele to euery hearer that it is the will of God to saue him by Christ in particular so be it he will receiue Christ. For when the Gospell is preached God thereby signifies vnto vs that his will is to giue vs life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to euery particular hearer that he is to apply Christ with his benefits to himselfe in particular and that effectually by his faith that a change and conuersion may followe both in hart and life 1. Ioh. 3. 23. And thus when these things are rightly performed Christ is preached Hence it appeares that to learne Christ is not only to know him generally but also effectually to apply him to our selues by our faith that there may be a change and renouation of the whole man They which learne Christ must thus learne him els can they not be saued The second point is that Paul must preach to the gentiles there be two causes of it one that the prophecies of the calling of the gentiles might be fulfilled Psal. 2. and 110. Isai. 2. The second because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished Eph. 2. 13. Here I obserue the difference betweene Apostles and ordinary Ministers Their charge is a sett and particular congregation whereas the charge of an Apostle is the whole world The 4. and last point is the obedience of Paul to the calling of God in that he went and preached the Gospell Here a question may be demaunded whether Paul performed his obedience by vertue of the grace which he had formerly receiued without the helpe of new and speciall grace or noe Answer noe His obedience proceedes from the first grace helped or excited by speciall grace In the regenerate that haue power to doe good God workes the will and the deede in euery good worke Phil. 2. 13. And it is a certaine truth we doe not that which we are able to doe vnlesse God make vs doe it as he made vs able to doe it Therefore to the dooing of euery new acte there is new and speciall grace required In Pauls obedience I consider 3. points 1. When he obeyed Immediatly How without deliberation or consultation when In Arabia and Damascus For the first in that he obeied God in going to preach im mediatly we learne how we are to answer and obey the calling of God that calles to amendment and newnesse of life namely in all hast without deferring of time Hebr. 3. 8. To daie if ye will heare his voice harden not your hartes and v. 13. exhort one another while it is called to day Psal 119. 60. I made hast and did not delaie to keepe thy commandements And there be good reasons why we should no longer deferre our conuersi on to God The ende of our life is vncerten and looke as death leaues vs so shall the last iudgement find vs. Secondly when we delay our repentance we add sinne to sinne and so treasure vp wrath against the day of wrath Rom. 2. Thirdly when we deferre to obey and turne to God we growe to perfection in sinne and sinne beeing perfected bringes forth death I am 1. 14. Lastlie late repentance is seldome or neuer true repentance For when men are dying their sinnes forsake them and they doe not commonly forsake their sinnes God hath called vs in England more then 40. yeares together and yet many of vs haue not listned to the call of God but deferred to obey let vs now presently amend and turne to God least if we still deferre the time of our repentance Gods iudgements come forth in hast vpon vs. The manner of his
ouer vs. Thus Dauid knew God when he saide that he numbred his flittings and put his teares into his bottle Psal. 56. 8. Thirdly we must know God in respect of his will in all things to be done and to be suffered and this is the right knowledge of God to haue regard to his will Rom. 12. 2. Eph 5. 17. Dauid saith All thy lawes are before me 2. Sam. 22. 23. And when Shemei reuiled he spake thus He raileth because God biddes him raile 2. Sam. 6. 10. Lastly we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things in the knowledge of the riches of eternall life and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues The third propertie is that this knowledge must be an effectuall and liuely knowledge working in vs new affections and inclinations He that saith he knowes God and keepes not his commandements makes him a liar 1. Ioh. 2. 4. and 3. 6. Tit. 2. last The vse Seeing the conuersion of a sinner stands in this spirituall knowledge of God we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God and we cannot serue him vnlesse we know him nay so long as we know him not we doe nothing but serue the false gods of our owne hearts Againe we desire life eternall and this is life in right manner to acknowledge God Ioh. 17. 3. And the whol matter of our boasting must be the knowledge of God Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire namely by the moouing of the earth yesterday For though Philosophers ascribe all to nature yet the truth is that the trembling and shogging of the earth is a signe of the great and extraordinarie anger of God The cause of this anger is that we know not God neither doe we for the most part care to know him We haue had the Gospel long but we bring forth but small fruits For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation and it doth aster a sort craue leaue of God that it may deuoure a sinnefull people as it once deuoured DathaÌ and the companie of Abiram Now our dutie is in this iudgement of God to acknowledge his maiestie his anger and his iustice and with feare and trembling to humble our selues for our sinnes past thereby to preuent his anger to come The earth a bruite and dumme creature in his kinde is become a preacher vnto vs and his trembling must teach vs to tremble in our hearts and to sinne no more Againe if we must know God we must remember God and Christ and as we must know God so must we remember him Now we must not knowe Christ according to the flesh 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh that is in any worldly and carnall manner This therefore is not to keepe a Memorie of Christ to spend twelue daies in reuell and riot in masking and mumming in carding and dicing as many doe this is rather to burie the memorie of Christ and to doe homage to the god of pleasure Of them that saide Let vs eate drinke and sleepe Paul faith thus Awake and doe righteously for some of you doe not know God 1. Cor. 15. 34. Paul saith further But rather ye are knowne of God The knowledge whereby God knowes men stands in two things his Election of them to his speciall loue 2. Tim. 1. 19. and the Execution of Election whereby he makes men his peculiar people by calling iustifying and sanctifying of them Tit. 2. v. 14. Hence obserue first that Gods Election is the roote of all the gifts of God in vs. We know God because he first knows vs. Paul saith that we were elected that we might be holy Eph. 1. 4. Therefore we are not elected as some teach either for our faith or according to our faith but to our faith that is Elected that we might beleeue Secondly hence we learne that we can neither thinke will or doe that which is good vnlesse God preuent vs with his grace God must first vouchsafe to acknowledge vs before we can acknowledge him Ioh. 10. 14. Preuenting grace is twofold The first and the second The first when God in our first conuersion takes away the stonie heart and puts a fleshie heart in the roome The second is after we are regenerate for then God still preuents vs with good motions and desires Of both read Ezech. 36. 26. Some teach that if we doe that which we can God will giue vs his grace but this is false for then we should preuent God Thirdly by this we see that the workes of grace in God imprint their image in the hearts of them that belong to God And this is worth the marking There is a knowledge in God whereby he knowes who are his and this knowledge brings forth an other knowledge in vs whereby we know God for our God There is an Election in God which workes in the Elect an other Election whereby they choose God for their God The loue whereby God loues vs workes in vs an other loue whereby we loue God 1. Ioh. 4. 19. Christ first apprehends vs and this apprehension of his workes in vs the apprehension of faith wherby we lay hold vpon him Phil. 3. 12. When Christ makes intercession for vs in heauen there is another intercession wrought in our hearts by the spirit whereby we crie Abbafather Rom. 8. 26. The death of Christ hath a vertue in it to worke in vs the death of sinne Thus doth the spirit of God seale vs to the day of our redemption By this may we know that we belong to God if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs and by the same light we view and behold the sunne Lastly here is the foundation of true comfort Our faith doth not saue vs because it is a perfect vertue but because it apprehends a perfect obiect namely the perfect obedience of Christ. So then if our faith erre not in his obiect but be rightly fixed on the true causes of our saluation though it be but a weake faith and doe no more but cause vs to will desire and indeauour to apprehend Christ it is true faith and iustifieth the weakenesse of it shall not hinder our saluation which staÌds not in this that we knowe God but in this that God knowes vs whose knowledge is perfect and cannot faile Againe our saluation stands not in our apprehension of Christ but in Christs apprehending of vs. Phil. 3. 12. This knowledge of God whereby he knowes vs hath two properties First it is speciall whereby he knowes all the elect euen
will be iustified by one act of the law is bound to performe the rest for his iustification Abolished from Christ that is Christ is become an idle and emptie Christ vnto you Whosoeuer are iustified by the law that is are of opinion that they are to be iustified by the workes of the law For indeede a sinner cannot be iustified by the law but onely in his owne false opinion Grace that is the loue and fauour of God The resolution The third verse is a confirmation of the reason in the second verse and it may be framed thus He which is bound to keepe the whole law hath no part in Christ he which is circumcised is bound to keepe the whole law therefore he which is circumcised hath no part in Christ. The 4. verse is a repetition of the second verse with a declaration therof for he shewes what he meanes by circumcision namely iustification by circumcision and consequently by the whole law And therefore when he had said If ye be circumcised he changeth his speach saying Whosoeuer is iustified by the law Againe least men might thinke it a small matter to be abolished from Christ he shewes that it is indeede to fall from grace The vse These verses are as it were a thunderbolt against all Poperie And first of all I vrge the argument of Paul against the Popish Church and against the Popish religion If ye be iustified by the law ye are abolished from Christ and fallen from Christ. Answer is made that the words are to be vnderstood of such workes of the law as are from nature and goe before faith and not of such workes as are from grace and follow faith for such workes they say are from Christ and stand with him I answer the words of Paul are to be vnderstood of all workes of the law whether they be from nature or from grace For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians therefore they were and had bin long regenerate persons now men regenerate looke not to be iustified by works of nature but by good workes which are workes of grace And Paul saith Eph. 2. 10. We are not saued by workes which God hath ordained that we should walke in and these are the best workes that are or can be Againe Tit. 3. 5. Of his mercie he saued vs and not of workes of righteousnes By this text we further see that we and the Papists differ not about circumstances vnlesse Grace and Christ be circumstances Againe we see that the Church of Rome is indeede no Church because by maintaining iustification by works it is abolished from Christ and fallen from grace Againe I vrge Pauls argument against them on this manner He which is debter to the whole law hath no part in Christ he which is iustified by workes is debter to the whole law therefore he which is iustified by workes hath no part in Christ Let them answer if they can I turne the same argument another way thus He which is iustified by workes is bound to keepe the whole law but no man can keepe the whole law therefore no man can be iustified by workes They answer to the minor by making a double fulfilling of the law one for this life the other for the life to come and both in their kind perfect The fulfilling of the law for the time of this life they say it is to loue God aboue all creatues in truth and that he which doth thus much fulfills the law and is no offender Hereupon they inferre that works may be answerable to the law and be opposed to the iudgement of God And for this doctrine they alleadge S. Augustine I answer againe that Paul in this place takes it for a confessed truth that no man can fulfill the law and he vrgeth it as a great inconuenience that any man should be bound to keepe the whole law And before he hath said He which is of the workes of the law is cursed Gal. 3. 10. which could not be if there were a fulfilling of the law for the time of this life As for Augustine it is true he makes two fulfillings of the law and one of them for the time of this life but this he saith is imperfect and this imperfection he makes to be a sinne whereas the Papists of our time teach that men may fulfill the law for the time of this life without sinne Where Paul saith If ye be circumcised marke how the false Apostles abuse circumcision It is by diuine institution a seale of the righteousnes of faith and they make it a meritorious cause of saluation It is indeede rather Gods worke then our worke and they make it their owne worke and that meritorious before God Like doe the Papists at this day Baptisme is a signe and seale of Gods mercie by diuine institution and they turne it into a physicall cause which containes and conferres grace In like sort they turne the workes of the spirit almes praier fasting contrition yea their owne traditions confession satisfaction and such like into meritorious causes of iustification and life And this is the fashion of deceiuers to retaine the names of holy things but not to retaine the right vse of them As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament so is baptisme in the new an obligation or bond whereby we haue bound our selues to liue according to all the lawes of God Matth. 28. 19 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies for few there be that thinke vpon and performe this obligation We are further to obserue the condition of the law It is wholly copulatiue All the parts of it are linked one to another He that is bound to one commandement is bound to all he that keepes one indeede keepes all he that breakes one in respect of the disposition of his heart is a breaker of all Iam. 2. 10. he that makes no conscience to keepe some one commandement if occasion be offered will breake any Hence it followes that true regeneration is that which is a reformation and change according to the whole law of God and containes in it the seedes of all good duties Christ saith He that is washed is all cleane Ioh. 13. 10. Iosias turned to God according to the whole law Zacharie and Elizabeth walke in all the commandements of God without reproofe Luk. 1. Dauid saith He shall not be confounded when he hath respect to all the commandements of God Psal. 119. 6. On the contrarie he which hath many excellent things in him if he liue in the manifest breach of some one commandement is sound in none nay indeede he is guiltie of all Herod did many good things and yet all was nothing because he liued in incest Mark 6. 20. The deuill is able to bring a man to perdition as well by one sinne as by many Whereas Paul saith
good but partly euill for such as the cause is such is the effect now the minde and will of man are the cause of his workes and the mind is partly carnall and partly spirituall so also is the will and therefore the workes that proceede from them are partly spirituall in part carnall Vpon this ground it followes that all the workes of regenerate men are sinfull and in the rigour of iustice deserue damnation Obiect Sinne is the transgression of the law good workes are no transgression of the law therefore good workes are no sinnes I answer to the minor The transgression of the law is twofold One which is directly against the law both for matter and manner the second is when that is done which the law requires but not in that manner it should be done And thus good workes become sinfull The dutie which the law requires is done but it is not done perfectly as it ough to be done by reason of the flesh Secondly it is alleaged that good workes are from the spirit of God and that nothing proceeding from the spirit of God is sinne Ans. Things proceeding from the spirit of God alone or from the spirit immediatly are no sinnes now good workes proceed not only from the spirit but also from the mind and will of man as instruments of the spirit And when an effect proceedes from sundrie causes that are subordinate it takes vnto it the nature of the second cause hereupon workes are âârtly spirituall and partly carnall as the minde and will of the doer is Thirdly it is alleged that good works please God and that things pleasing God are no sinnes Ans. They please God because the doer is in Christ and so pleaseth God Againe they please not God before or without pardon for they are accepted because God approoues his owne worke in vs pardons the defect thereof Lastly some obiect on this manner No sinnes are to be done good workes are sinnes there-therefore not to be done Ans. They are not simply sinnes but onely by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds onely thus That which is sinne so farre forth as it is a sinne or if it be simplie a sinne is not to be done Now then vpon this doctrine it followes that there is no iustification by workes nor no fulfilling of the law for the time of this life Thirdly hence it follows that the grace of God for the time of this life is mixed with his contrarie the corruption of the flesh This mixture the godly feele in themselues to the great griefe of their hearts When they would beleeue their mindes are oppressed with vnbeleefe They see more ignorance in themselues then light of knowledge There are a number amongst vs that say they know as much as all the world can teach them that they doe perfectly beleeue in Christ and euer did that they loue God with all their hearts and did neuer so much as doubt of the mercie of God But these men are voide of the grace of God they are like emptie barrells that make a great sound they neuer knew what is meant by the combate of the flesh and spirit Fourthly we are here to be admonished in all duties of religion to vse industrie and paines by willing striuing and indeuouring to the vttermost to doe that which we ought to doe We must vse asking seeking knocking Matth. 7. 7. we must with Paul vse wrastling in our praiers to God Rom. 15. 30. They that would haue knowledge in the booke of God must doe more then heare a Sermon they must striue against their ignorance and blindnes and laboriously exercise their senses in the discerning of good and euill They that would beleeue must striue against their naturall vnbeleefe and indeauour to beleeue Blessed saith Salomon Prou. 28. is the man that feareth himselfe or inures himselfe to feare Paul saith of himselfe that he laboured and tooke paines to keepe a good conscience Act. 24. 16. Lastly by reason of this combate we are put in minde to vse sobrietie and watchfulnesse ouer our owne corruptions with much and instant praier least we fall into temptation Matth. 26. 41. We should practise these more then we doe for beside the enemies without we haue an enemie within that seekes our perdition 18 And if ye be led by the spirit ye are not vnder the law In the 13. verse Paul propounds a maine rule of good life Giue no occasion to the flesh and for the better keeping of this he giues a second rule v. 16. Walke in the spirit Of this second rule he giues two reasons The first is taken from the contrarietie of the flesh and the spirit v. 17. The second is in these words they that walke according to the spirit are freed from the curse of the law In these words Paul sets downe three things The first is the office of the spirit which is first of all to regenerate and renew all the powers of the soule and secondly to guide and conduct them that are regenerate Psal. 143. 10. In this guidance or conduction there are foure actions of the spirit The first is Preseruation whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate The second is Cooperation whereby the will of God as the first cause workes together with the regenerate will of man as the second cause And without this Cooperation mans will brings forth no good action no more then the tree which is apt to bring forth fruit yeeldes fruit indeede till it haue the presence and cooperation of the Sunne and that in the season of the yeare The third is direction whereby the spirit of God ordereth and establisheth the minde will and affections in good duties 2. Thess. 3. 5. The last is Excitation whereby the spirit stirres and still mooues the will and minde after they are regenerate because for the time of this life the grace of God is hindred and oppressed by the flesh Hereupon after regeneration there must still be new inclining Psal. 119. 36. new drawing Cant. 1. 3. new working of the will and the deede Phil. 2. 13. Hence it follows that beside the antecedent and first grace there is necessarie a subsequent or second grace For we doe not that good which we can doe vnles God by a second grace make vs doe it as he made vs able to doe it by the first grace The second thing is the Office of all true beleeuers and that is to resigne theÌselues in subiection to the worke of Gods spirit Now Gods spirit workes in and by the word of God And hereupon this Subiection hath two parts The first is to make triall inquirie and examination what is the good will of God in euery thing Rom. 12. 2. Thus did Dauid Psal. 119. 94. I am thine saue me for I seeke thy commandements The second part is to denie our selues
the most of vs are barren trees that beare no fruit but the bad fruits of the flesh and therefore we may iustly feare the curse that God laid vpon the figgetree Luk. 13. 7. and looke euery day to be stocked vp Matth. 3. 16. Againe good workes are made acceptable to God euen by his grace and therefore they are called the fruits of the spirit and hence it is that they are acceptable to God Rom. 15. 16. We that are by nature wild branches must be taken out of old Adam and set into Christ and after our inscition draw a new sappe and life from Christ namely his spirit and then our actions shall be fruits of the spirit and consequently acceptable to God Lastly hence it followes that free will of it selfe is like a dead or rotten peece of wood and that it beares no fruit but as it is quickned by the spirit Ioh. 15. 5. Thus much of the propertie now follow the kindes of the workes of the spirit Loue It may be demaunded how it is a fruit of the spirit Ans. First the spirit of God workes faith then regeneration then loue 1. Tim. 1. 5. Loue follows faith because we must know first that we are loued of God before we can loue God 1. Ioh. 4. 19. And loue follows regeneration because till the will and affections be changed there is no place for loue The Papists then erre who teach that the first act of loue that is the inclination to loue God and man aright is in nature and that the second act namely the exercise of loue is from the spirit Againe they erre in that they teach that Charitie or loue is the formall righteousnes of a Christian. For it is a fruit that follows regeneration The loue here mentioned is either of God or of man The loue of God is an holy affection whereby we loue God in Christ for himselfe There are three speciall signes whereby it is discerned I. a desire of fellowship with God and Christ and the holy spirit and therefore to be much and frequent in the vse of the word and praier because in the word God speaks to vs and in praier we speake to him II. To loue the word of God aboue all earthly treasure and to tread our owne wills vnder foote and to desire that Gods wil may be preferred in all things 1. Ioh. 2. 5. There are many houses among vs where the cards and tables are walking but the Bible is seldome or neuer seene And this argues the want of loue III. The loue of them that loue God and Christ. The loue of our neighbour is to loue him simply in and for the Lord and for no other by-respect The signe of this loue is to loue not in word but indeede And this is to loue indeede to shew loue and to do good when we are wronged and abused to them that wrong vs and abuse vs. Ioy Ioy is twofold ioy of glorie after this life and the ioy of grace in this life and it stands in three things The first is to reioyce in the true acknowledgement of God that he is our god and reconciled to vs in Christ. The second is to reioyce in the worke of our regeneration The third is to reioyce in the hope of eternall glorie This ioy of grace hath a double fruit First it moderates all our sorrows and makes vs reioyce in the middest of our afflictions 1. Thess. 5. 16. Secondly it causeth men to reioyce at the good of their neighbours Rom. 12. 15. And this ioy is here meant specially For ioy is here opposed to enuie and emulations This fruit shewes that we are most of vs bad trees For the ioyes of the world be for the most part in iniquitie and in the workes of the flesh And it is our common sinne not to reioice but to pine away with griefe as Cain did when we see Gods blessing vpon our brother Peace It is a care and desire to maintaine concord as much as may be if it lie in vs. Rom. 12. 18. It is an excellent vertue For the kingddome of God stands partly in peace Rom. 14. 17. For the maintenance of peace obserue two rules I. Neither take offence nor giue offence Abraham chose rather to lose his right then to offend Lot Gen. 13. and so did Christ. Matth. 17. 27. II. Seeke to edifie one another either doe good or take good Rom. 14. 19. Long-suffering is to moderate our anger and desire of reuenge when many and great wrongs are done to vs. It is an excellent fruit but it takes very hardly in these parts For our manner is a word and a blow a word and a stabb a word and a writte Set and sow this plant in the forrowes of your hearts that the weede of reuenge ouergrow it not vse these remedies I. Gods commandement forbids rash anger Iam. 1. 19. for it is a degree of murder II. The example of God who is slow to anger and of Christ who is meeke and lowly Math. 11. III. All wrongs done to vs by men come by Gods prouidence to which we are to subiect our selues IV. The goodnesse of God who forgiues more to vs then we can forgiue V. There is danger of Gods anger For vnlesse we forgiue we are not forgiuen And we craue forgiuenesse as we forgiue VI. It is the dutie of loue to suffer and beare 1. Cor. 13. VII It is a point of iniustice to reuenge our selues for then we take to our selues the honour of God and against all equitie we are both the parties and iudge and witnesse and all VIII We are often ignorant of the mindes of men in their actions and of the true circumstances thereof and so may easily be deceiued Obiect I. Anger is a sudden affection therefore it cannot be ruled Ans. Meanes are to be vsed before hand when we are quiet then shall we better restraine it Obiect II. It is hard for flesh and blood to doe this Ans. We are more then flesh and blood For we haue the spirit of God els we are but hypocrites Gentlenesse Gentlenesse is to giue good speech and to shew good countenances euen to them that wrong vs and abuse vs without any minde or desire to reuenge Rom. 12. 14. Eph. 4. 32. The curtesie of the world in the cappe and the knee and all the complements of humanitie is commonly seuered from good affection and it is often the maske of enmitie and therefore it is but a worke of the flesh Right curtesie is with an honest heart to blesse when we are wronged Goodnesse It is a vertue whereby we communicate to others the good things that are in vs for their good and benefit It is prescribed by Paul in other tearmes when he saith Communicating to the necessities of the Saints Rom. 12. 13. Question I. What are we to communicate Answ. The gifts of our minde our temporall goods yea our liues too if neede be 1. Ioh. 3. 16. Question II. Why
by good example and by gratious speeches seasoned with salt c. as Barnabas did who comming to Antioch and seeing the grace of God that was giuen them was glad and confirmed them therein exhorting them that with purpose of heart they would cleaue vnto the Lord. Act. 11. 22. and for this cause as I take it it is added v. 23. that he was a good man and full of the holy Ghost and faith The Vniting goodnes is likewise to be practised in setting men at Vnitie in reconciling those that are at variance in making peace and amitie where there is nothing but enmitie and dissention for for this cause Christ calleth peace-makers the children of God Matth. 5. 10. because herein they liuely resemble the goodnes of God their heaueÌly father as any sonne doth resemble any qualitie or propertie in his naturall father for he maketh men to be of one minde in one house Psal. 67. The Communicating goodnes beeing especially vnderstood in this place hath foure degrees First for temporall things we must communicate to the necessities of the Saints Rom. 12. 13. And for spiritual blessings we must remeÌber the saying of Peter Let euery man as he hath receiued a gift so minister the same vnto others as good disposers of the manifold grace of God 1. Pet. 4. 10. Secondly we must be plentifull in the workes of mercie not contenting our selues with this that we are beneficiall to some in releeuing them in their wants and necessities but we must be rich in good workes 1. Tim. 6. 18. Charge them that are rich in this world that they be not high minded that they doe good and be rich in good works readie to distribute and to communicate We must be like Tabitha or Dorcas who cloathed the poore with the garments which shee made at her owne proper cost and charges Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her that shee was rich or full of good works almes which shee did v. 36. like to the vertuous woman Prou. 31. 20. who openeth the palme of her hands to the poore and stretched out her hands to the needie like Iob of whome it is said that the loynes of the poore blessed him Iob. 31. 20. Thirdly we must be much in goodnes as the Scripture speaketh of God that is abundant in goodnes in communicating vnto others abundantly those blessings which the Lord hath stored vs withall not onely in louing our brethren for which the Thessalonians are commended that their loue one towardes another did abound but in a liberall supplying of their wants as Paul exhorts the Corinthians that as they did abound in faith and loue so they would abound in rich liberalitie 2. Cor. 8. 7. as good Obadiah did in spending his liuing and venturing his life in hiding an hundred of the Lords Prophets from the furious rage of wicked Iesabel 1. King 18. 13. Lastly we must be exceeding or superabundant in goodnes in exceeding measure if it may be in doing good like the poore widow who had rather want her selfe then be altogether wanting in contribution to the treasurie of the Lords Temple and therefore though it was but two mites which shee cast into the Corban yet Christ preferred it before all the rich mens offerings beeing put together in that they gaue of their superfluitie but shee of her penurie cast in all that shee had euen all her liuing Luk. 21. 4. It is well said by S. Ambrose We must releeue the wants of others according as we are able and sometime euen aboue our abilitie as Paul witnesseth of the Corinthians to their great commendation that to their power beyond their power they were willing 2. Cor. 8. 3. Further in doing good we must obserue these rules I. We must doe good of that onely which is our owne for we may not cut a large and liberall shine of another mans loafe as the common saying is we may not steale from one to giue to another or deale vniustly with some that we may be mercifull to others or robbe Peter to cloath Paul The Lord abhorreth euen burnt offering if it be of that which is gotten by rapine and spoile Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost of that which was not his owne 1. Chron. 21. 24. II. We must doe good with chearefulnes and alacritie for God loueth a chearefull giuer 2. Cor. 9. Ambrose saith fitly and finely to this purpose Well-doing ought to proceede from well-willing for such as thine affection is such is thy action Therefore if we giue we must doe it freely otherwise it is no gift for what more free then gift therefore we may not play the hucksters in doing good for that doth most blemish the excellencie of the gift for as Lactantius saith Danda beneficia non foeneranda III. We must so doe good as that we doe not disable our selues for euer doing good but may continue in well doing and as the Psalmist speaketh bring forth more fruit in our age Salomon commands that the streames of our wells should flow to others yet so as that the fountaine be still our owne Psal. 112. 5. A good man is mercifull and lendeth and will guide his affaires with iudgement that is he will so discreetly dispose and order all his actions as that he will keepe himselfe within his compasse so beginning to doe good as that he may continue therefore the wise man saith In the house of the wise there is a pretious treasure and oyntment but a foolish man deuoureth it Prou. 21. 20. All the disciples that were at Antioch sent succour to the brethren which were in Iudea in the great famine that was in the time of Claudius Cesar yet euery man according to his abilitie Act. 11. 29. for according to Pauls rule we must not so giue that others be eased and we our selues pinched 2. Cor. 8. 13. IIII. We must doe all the good we can possibly within the compasse of our callings and hinder all the euill It will be said God whose example we are to follow doth not all the good he can neither doth he hinder all the euill Therefore we are not bound to doe all the good or preuent all the euill we can I answer in this particular we are not to imitate the example of God and that for three causes First because we are subiect to the law Thou shalt not doe euill that good may come of it Rom. 3. 8. whereas God is not bound nor subiect to any Law no not to his owne law but is aboue it and hath power to dispence with it Secondly because he is able to draw good out of euill light out of darknes which we cannot doe Thirdly because God is the Generall good we particular Now there is great difference betwixt these two for it belongs to the nature of the particular good to procure all the good
first cause of all good things in vs. 11. 7 Grace and peace are the cheife good things to be sought for 11. 30 Gods order in the communication of grace peace 12. 21 Grace and works cannot stand together in iustificatioâ 20. 18 Wherein standes the efficacy of preuenting grace 52. 10 Whether it can be resisted 52. 30 How efficacie of grace and libertie of will stand together 52. 37 Grace in Scripture signifieth two things 153. 10 Preuenting grace is two fould 308. 24. The works of grace in God Imprint their Image in the hearts of them that belong to God 308. 32 Falling from grace though but in part is dangerous 339. 23 The hatred of Gods grace in man is the beginning of all persecution 362. 21. What is our Guide now in the new Testament the lawe beeing abrogated 234. 22 Men are said to be vnder grace two waies 318. 28 One little grace of God brings many other with it 391. 11 Beside the antecedent and first grace there is necessarie a subsequent or second grace 421. 34 Grace mentioned in the Scripture twofold 651. 33 Gratia gratum faciens and gratia gratis data ibid. 34 Gratia gratum faciens naturall or supernaturall ibid. 40. 652. 1 Why the fauour and loue of God is called the Grace of Christ 652. 15. The soule the proper subiect of Grace 652. 32 H Hatred whether a sinne or not 435. 4. What it is 435. 27 What a right heart is 111. â7 What a humble and honest heart is 111. 18. Mans heart peruerse to Gods ordinance 618. 12 What Heresie is 432. 12. 18 Difference betweene heresie and schisme 432. 36 Difference betweene heresie and a simple error 433. 9 Three things in heresie ibid. 10 Three rules to preserue our selues from heresies 433. 20 There are two degrees of honour 455. 22. I Idolatrie committed two waies 304. 16. That Idolatrie may be rooted out of the mind what is to be done 305. 37. What Idolatrie is 427. 22 An Idol and Idolatrie taken two waies 427. 22 the Romish religion teacheth Idolatrie foure waies 428. 9 their Arguments answered ibid. 24 Iealousie twofold 329. 16 Good Iealousie stands in 3 things 331. 26. 332. 6. What the name of Iew signifieth opposed to Gentiles 270. 13 Of the distinction of Iewes Gentiles the cause of it 114. 3 Wherein it stands 114. 16 How long it endured ibid. 31 The nation of the Iewes shall be called and conuerted before the ende of the world but when or how God knowes 182. 2 Ierusalem a type of the catholike church in sixe respects 350. 21 Whether Ignorance be a sinne in those that want the word of God 303. 25. the Image of God standes in two things 335. 13 Whether Images be necessarie in the congregation of the people of God 161. 10 Immoderate vse of Gods gifts is 3 waies 400. 27 Imposition of hands by the church of Antioch vpon Paul no calling but a confirmation of his calling 2. 13. Imputation what 175. 18 Imputation twofold 175. 25. Things indifferent not to be vsed as oft as we liste and how we will 80. 22. Two things restraine the vse of theÌ indifferent 80. 29 A thing indifferent when it is made necessarie to saluation is not to be vsed 8115. Infantes how they are to be tearmed innocents and how not 525. 39 Infantes haue no good workes 553 8. Infantes to be iudged not by the booke of Conscience but by the booke of life 553. 10 Inscriptions no part of Scripture 658. What the Intercession of Christ is 298. 7. Certain Interpretation of Scripture where to be found 352. 33 Ioy is twofould 444. 17 Ioy of grace in this life standes in three things and hath a double fruit 444. 18. 23 Paul made fiue Iourneyes to Ierusalem 74. 2 We are to haue some warrant for our Iournies where three sortes of meÌ are to be blamed 75. 15. 20 Israel twofould 646. 1 Israell of God what ibid. 4 Israel of God why mentioned ibid. 6. Iudisme what it is 41. 12 What it is to Iudaise 112. 3 Iudge the best of others three obiectioÌs mooued answered 392 10. In giuing Iudgment of Churches three rules to be marked 8. 15 Three things are subiect to Iudgement 156. 3 Iudgement is twofould 159. 25 The dutie of ministers often to forewarne the people and the dutie of the people often to meditate of Gods iudgements 441. 10. 15. Iugling a kind of witchcraft 429. 35. What the word iustice signifies 116. 8. The subiect of iustification 117. 10 False causes of iustification ibid. 35 What is that thing in Christ by and for which we are Iustified 118. 32. We are not Iustified onely by the passion of Christ. 121. 10 The meanes of iustification 123. 30. Faith alone Iustifieth 129. 17 Iustice twofould of the person and of the act 176. 18 The danger of the doctrine of Iustification by workes 397. 29 Iustification is twofould of the person of the faith of the person 385. 5 Arguments against Iustification by works 375. 3 Faith and loue no ioynt causes in Iustification 384. 10 384. 10. Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued 373. 30 Obiections remooued ibid. The kindes of iustification 131. 8 The practise of them that are iustified 131. 36 But one Iustification 177. 1 Papists in the day of death renounce Iustification by workes 183. 34 There is a Iustification before God and a Iustification before men 193. 3. We are Iustified not only by the death but also by the obedience of Christ. 286. 18 No Iustification by workes 419. 9. 420. 6. The twofould popish Iustification confuted 348. 12 K Kingdome of God what 42. 25 Gods kingdome what it signifieth 441. 22. Knowledge of the true God stands in two points 248. 20 Knowledge of god is 2. fould 303. 5 Knowledge whereby men know God is either litterall or spirituall 306. 4. The properties of spirituall are thââe 306. 18. The Knowledge whereby God Knowes men standes in 2. things 308. 10. and it hath two properties 309. 24 L The distinction of Latria and Dulia friuolous 313. 6 We are free from the Law in foure respects 136. 10 The maine difference betweene the Law and the Gospell 194. 36. 214. 17. Why the lawe is vrged though we cannot keepe it 196. 16 The difference of the promises of the Law and the Gospell 210. 17 Impossible for any man in the time of this life to fulfill the Law 186. 35. Obections remooued c. ibid. 11 There are two kindes of fulfilling the Law 189. 11 The Lawe is not greuous three waies vide commandements The difference of the promises of the Law and the Gospell 210. 17 How the Law reuealed sinne before Christ and after 216. 14. The vse of Gods Lawes 227. 23 The Lawe is a Schoolemaster to Christ in two respects 229. 10 When the Lawe of Moses was abrogated 230. 19 How farr forth the Lawe is abrogated 230. 38 What is the Morall Ceremoniall
The condition of faithfull Ministers is to be full of troubles 647. 28 In what case a Minister in his preaching may vse Philosophie testimonie of Prophane writers and quotations of Fathers 541. 25 Ministers that labour in the word may lawfully take wages though they haue sufficient of their owne 543. 18. Abuse of the Ministers prooued to be the abuse of God 548. 11 Of Professours deriding defrauding Ministers of the word 549. 1. Why Ministers are not to sell the preaching of the word 437. 26. What they are to aime at in their preachings and what not 537. 20 A Minister is to teach his Auditors onely the word of God and why 540. 23. whether Ministers are to be maintained by common contribution and liberalitie of the people or not 533. 37 That it is more conuenient for Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution sundrie reasons 534. 17 obiection That the Ministers place is an easie office answered 535. 1 what a Minister is 171. 20 the Deuill cannot worke a true Miracle 171. 33 how Mocking is persecution 362. 9 the Modestie of Paul 19. 34 the practise of the godly to Mourne for other mens sinnes 337. 27 Obiections in defence of Murther remooued 437. 7 N The kinds of Nakednes 266. 28 Nature doth counterfeit grace and how 330. 28 A naturall man can doe the workes of the morall law yet in him they are sinnes 224. 25 Nature and Person distinguished 279. 32. what Nature is ibid. Naturall and carnall men are of two sorts 463. 13 Necessitie is twofold 369. 35 how we must loue our Neighbours 328. 6. what the loue of our Neighbour is vide Loue. how the whole law is fulfilled in the loue of our Neighbour 405. 15 who is our Neighbour 405. 27 In some cases we must loue our Neighbour more then our selues 405. 34. Of the loue of our Neighbour vide Loue. The new Creature or new man old man what it is 637. 1 The vses of this that we are new creatures in Christ. 638. 23 Greater power required in the regeneratioÌ of man then in the creation of the world 639. 3 how men are Nothing of theÌselues vide Men. O Foure things in an Oath 65. 15 The forme of an oath is to be plaine and direct in the name of God and not of creatures 65. 35 An Oath is to be vsed onely in the case of extremitie 66. 13 Obseruation of daies and times 314 4. The Gospell must be preached though all men be offended 396. 15. Men haue an ouerweening of themselues naturally 507. 8 The cause of it 508. 10 Such notably deceiue themselues 508. 30. It is the poison of loue 510. 25 Whether a man may not iudge himselfe to haue a greater measure of gifts then they that haue lesse 510 38. The remedies of this euill 511. 36 Outward priuiledges or dignities are of no moment in the kingdome of Christ. 382. 1. 24 P How a pacification is to be made in religion 338. 29 Papists teach and maintaine the worship of false Gods 305. 1. c. Papists and we differ not about circumstances 376. 15 Mo pacification with the Papists for religion but ciuill societie 408. 25. Papists teach Idolatrie foure waies vide Idolatrie Papists vrge their owne ceremonies more strictly then Gods truth 617. 28. Papists like to the false teachers in Pauls time in making things which be signes of saluation meritorious causes of it 618. 4 The Popes Prelats of Rome like to false teachers in compelling men to obserue that which they themselues will not obserue 518. 23. The Popish Church like to false teachers in pretending religion and conscience for their ease and cloaking of their impietie 624. 3 It is shewed in two particulars especially ibid. In pardon there be foure degrees 70. 28. Parents sustaine a double person 115. 12. Of Parents authoritie ouer their children vide children Parents truly punished in their childrens punishment notwithstanding it is not felt by them whereof be foure reasons 522. 14 Foure Principall duties to be performed by the people to the pastors and what they be 531 34 Pastors are to haue not only countenance but maintenance of the people 532. 6 Whether pastors are to be maintained by coÌtributioÌ or not 533. 37 Reasons to prooue that it is more conuenient for ministers to liue vpon set stipends then voluntarie contribution 534. 17 Obiections that the Pastors office is an easie office vide Ministers We must patiently tary for the reaping of our heauenly reward vrged from Gods patience towards vs. 582. 37 Gods patience waiting for the amendment of our liues set dowe by sundry degrees 583. 20 Mischeifes into which we runne vnto vnlesse we patiently expect god for our reward 584. 22 Reasons why Paul did write the epistle to the Galatians with his owne hand 607. 38 Paul subscribed all his epistles with his owne hand 608. 16 Pauls coÌuersion how wrought 50. What was gods preuenting grace in Pauls conuersion 50. 10 Whether Paul was an agent or Patient in his conuersion 51. 26 Whether violence was offered to his will in conuersion 52. 2 The dignitie of Paul aboue the other Apostles 5. 28 Two causes why Paul writes his epistles in the name and with the consent of the brethren 6. 4 The true signe of euery of Pauls epistles discouered and the false remooued 608. 27. 609. 20 Why Paul would not take wages of the church of Corinth and some others foure reasons 536. 25 Peace outward or inward 644. 12 Peace with the creatures which be of foure sorts ibid. 14 Peace of conscience double with god with our selues ibid. 33 Peace with our selues threefould ibid. 34. Of peace of conscience ibid. 35 What peace is and what be the parts of it 10. 16 Peace without grace is no peace 12. 6. How we must haue peace with all men 408. 17 Peace is threefould 408. 35 Three rules for the maintaining of Church peace 408. 36 For the inforcing of the duties of peace there be seuen speciall reasons 410. 35 What peace is for the maintenaunce whereof obserued two rules 444. 34. 37. The people punished for Achans sinne how it may stand 526. 15 There is a double perfection 188. 36. Hatred of Gods grace in men is the beginning of al persecution 362. 12. Persecution what 42. 30 Of the wicked persecuting the good 361. 33. Perseuerance crowneth all our good workes 585. 31 Person and nature distinguished 279. 32. What a person is 279. 33 Of Peters supremacie 94. 11 Pharisisme what it is and the principall doctrine thereof 41. 17 Philosophie not condemned 434. 21. The errors of Philosophie 4â4 26 There is lawfull pilgrimage 59. 32 Popish pilgrimage condemned for two causes 59. 39 Polygamie not approoued but tolerated for two reasons 342. 9 Reasons for Polygamie answered 342. 29. What poore to be releiued 98. 17 Pastors care of the poore wherein it consists 98. 25 Postscripts no part
preparemen to their iustification 11. 13. How our workes are said to please God 191. 19 The workes of the regenerate are mixed and sinnefull and in the rigour of iustice deserue damnatioÌ ergo no iustification by workes 515. 9. The benefit of approouing of our workes 515. 9 How we may aprooue our workes three rules 515. 16 Whether we may not approoue our workes or actions to men and if we may how farre forth 515. 29 Infants haue no good workes 553. 8. Gods reward shall be according to the quantitie and qualitie of the workes and what may be gathered from thence 555. 25 How Lazarus and the theife on the crosse had good works 553. 27 Workes and laboures of men may differ three waies and what they be 556. 37 Vses that God rewardeth men according to their workes 559. 560 561. 562. Workes though they be seedes yet are they no causes of eternall life 564. 565. 31. That workes are seedes of eternall life it is gods mercie and not the merit of the workes 565. 35 Workes of the flesh perfectly euill and why 566. 5 Good works perfect as they are of god imperfect as they are of meÌ 566. 12. Reasons why the workes of the spirit are not the cause of eternall life as well as badd workes are the cause of eternall destruction 566. tota pag. Obiections of the Papists to prooue workes the causes of eternall life answered Beginning at pag. 561 line 31. vsque ad pag. 572. Workes no cause of our reward but the measure 568. 2 Good workes make a man knowne to be iust but faith m ãâ¦ã him iust 567. 32 Good workes are causes of eternall life not as meriting but as the kings high way 568. 25 How life eternall is promised to good workes how not 569. 6 The promise of reward vpon condition of performing the worke maketh not a meritorious worke 569. 29. Reward not due to workes of regeneration vpon compacte and promise the reasons why 569. 20. Good workes merit not eternall life though it be a reward of them page 569. in fine and page 570. 571. How life eternall is called a reward of good works 570. 11. 571. 5 That we may incite our selues to the dooing of good workes from the consideration of our heauenly reward sundrie reasons 579. 29. In dooing good workes we may respect the reward but not onely nor principally 581. 31 What should most of all mooue vs to doe good workes 581. 32 The loue of the world and of the truth cannot stand together 619 33. What is meant by the world and what it is to be taken out of the world 13. 37 Y Two kindes of yeelding 87. 18 Z Zeale what it is 45. 20 FINIS 2. Tim. 3. 16. 2. Pet. 1. 20. 1. Tim. 6. 20. Eph. 6. 17. Esa. 8. 20. Ioh. 5. 9. Mal. 1 2. Deut 6 8. Hugo de S. Viât de Script Scriptor ââcris lââ 1. c. 1. Deut. 4. 2. Matth 5. 13. Psal 19. 10. Psal 119. 98. c. 2 Tim. 3. 15. Act. 2. ãâã Iam 1 21. Ier. 2. 13. Ferdinaud Vellosill Epis. Luc. in praef in aduer Schol. Theol Nec Script nec Doctores vel a limino solutaste Laert. de vit Philos. lib. 1. in Thal. Epist. ad Leander ãâã ãâã ãâã ãâã ãâã o ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Sleidan lib. 6. Coster Enchir. controvers c 1. Socrat. lib. 7. cap. 32. Sixt. Senens in praefat in Bib. 1. Tim. 1 4. Sixt Sen. Bibl. lib. 4. Tetrus Ximenes Episc. Cauriens a. Cor. 3. Non tam Commentarios quam indicie ãâ¦ã lorum Hieron proam in 1. ãâ¦ã m Esai 2. Tim. 3. 16. Symbolica Theologia ãâã ãâã argumentatiua Thom. 1. Cor. 1 â3 Volusian ad Nicol. 2. 2. Pet. 3 16. Eccles. ãâã 6. 2. Sam. ãâã 30. Eph. 3. 4. o In his Prophetica Gal. 6. ãâã Philâm v. â8 Ioh 5. 35. Ioh. 2. 3â Rom. 1. 5. Act. 13. 33. Rom. 10. 14. 1. Cor. 16. 15. ãâã ãâã ãâã ãâã ãâã Apoc. 5. 10. Math. 9. 38. Eph. 4. 11. Act. 20. 28. Psal. 105. 15. Rom. 8. 28. Rom. ãâã Lev. 10. 1. 2. Reg. 16. 11. Rev. 2. 24. Deut. 22. 9. 2. Tim. 4. 5. ãâã ãâã ãâã ãâã ãâã o Praeter quam Contra Petilian l. 3 c. 6. o Non aliud quid amp ãâ¦ã us Debono viduitatis c. 1. Math. 5. 48. Iob. 13. 15. v. 26. Term 25 de verbi Apest. Theodoret. bist lib. 4. c. 16. Luk. 10. 16. o I learned nothing or I was not taught o ' Simulatè non verè Matth. 11. 1â Luk. 10. 18. ãâã Cor. 10. 4. Homil. 2. in Act ãâã Ioh. 3. 9. Germ. ad mil. Temp. c. 11. Epist 190. o Crâdere Fac ãâ¦ã Aug. de ââpt concup l. 1. c 33. ad Bon. l. ãâã c. â3 o ãâã ãâã ãâã ãâã ãâã Thom. Summ. p. ãâã q 62. art 4. Bellar. de Sact. l. 2. c. 11. De consid ad Eugen. Vxor materfamilias Vxor Vsuaria o âusâin in qââst Act. 12. 22. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Traef lib. 8. de bello Gall. Sanos homines à scribendo dâterruit ãâ¦ã c. ad BruâuÌ Sueâon in Câs. cap. 56. Michael de Montaign in his Estayes the 5 6 7 8. Ethic. lib. 4. c. 3. 1. Macchab. 1. 60. Confess lib. 8. cap. 12. Act. 8. 31. ãâã ãâã ãâã ãâã ãâã in Anchorat ãâã ãâã ãâã ãâã ãâã Arist. Rhet. ad Thââd lib. ãâã câp ãâã ãâã ãâã ãâã ãâã ãâã O ãâ¦ã Hierom in hunc locâm Gen 49. 5. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Gen. 4. 9. Philip. 2. 4. de verb. dom âorm 16. Muffât Autâumus aât âuimus vel po ãâ¦ã esâe quod hiââst 2. Tim. 4. 2. De verb. Dom. se ãâ¦ã 16. v. 15. Me ãâ¦ã s est vâ peâeatânus q ãâ¦ã m ãâã ãâ¦ã eroâ Act. 24 ãâã ãâã 17 Rom 14. 1. and 15. 1. Prou. 19. 11. ãâã Poâ â5 Duro con duro noâ fa bon ãâ¦ã o. August serâ 21. de verbi Apost ãâã hunâ locuââx August ãâã ãâã ãâã ãâã ãâã Act. 13. 18. ãâã ãâã ãâã ãâã ãâã Theophylactus Sic Hugo de S. Victor lio quast in Epist. ad Rom q. 308. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã âomes ãâã Rom. 7. 23. Exod. 20 Deut. â8 Deut 13 Rom. 8. 3. ãâã ãâã ãâã ãâã ãâã Damaseenus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Plutarch in Alexandro Phil. 2. 3. Phil. 2. 10. v. 11. Psal. 8. 4. o ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Math. 5. 16. Rom. 12. 17. Ioh. 5. 41. o ãâã ãâã ãâã ãâã ãâã Act. 24. 26. Onus rationis ââdden âaeâonus infââmitatis participandae August contra âcript Petil. lib. 3. Beda Lumbard iâ hunc âocum Hugo dâ S. Victor in ãâã quâst 58. In seââinali principio ãâã ãâã ãâã ãâã ãâã Decimaâio âxârciââs 2. Cor. 5. ãâã ãâã ãâã ãâã ãâã ãâã ãâã
things Our first parents not content with their first estate must needes be as God Nadab and Abihu offer sacrifice to God but the fire must be of their owne appointment King Achas will offer sacrifice to God but the altar must be like the altar at Damascus False-teachers beside the doctrine of the Apostles had profound learning of their owne The Iewes beside the written law of Moses must haue their Cabala containing as they supposed more mysticall and excellent doctrine The Papists beside the written word set vnwritten Tradition which they make equall with the Scripture We that professe the Gospel are not altogether free from this fault We like that Christ should be preached but sermons are not in common reputation learned neither doe they greatly please the most vnlesse they be garnished with skill of arts tongues and varietie of reading this curiousnes and discontentment the Lord condemnes when he forbids plowing with the oxe and the asse and the wearing of garments of linsi-wolsie And it is the worst kind of discontment that is in things pertaining to saluation It is called by Paul the itching of the care and it is incident to them that follow their owne lusts The remedie of this sinne is to learne the first lesson that is to be lear ned of them that are to be good schollers in the schoole of Christ and that is to feele our pouertie and in what extreame neede we stand of the death and passion of Christ and withall to hunger thirst after Christ as the bread and water of life Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson and not the braine and tongue alone then shall men beginne to sauour the things of God and discerne of things that differ and put a difference betwene grace and workes mans word and Gods word and for the working of our saluation esteeme of mans workes and mans word as offols that are cast to dogges Paul addes which is not another Gospel that is though it be an other gospel in the reputation of false teachers yet indeede it is not an other but is a subuersion of the Gospel of Christ. HeÌce I gather that there is but one Gospel one in number and no more For there is but one way of saluation by Christ whereby all the Elect are saued from the beginning of the world to the ende Act. 15. 11. 1. Cor. 10. 3. It may be demanded how they of the old Testament could be partakers of the bodie blood of Christ which then was not Answer The bodie and blood of Christ though then it was not subsisting in the world yet was it then present to all beleeuers two waies first by diuine acceptation because God did accept the incarnation and passion of Christ to come as if it had beene accomplished Secondly it was present to them by meanes of their faith which is a subsistance of things that are not seene and consequently it makes them present to the beleeuing heart Againe hence it appeares to be a falshood that Euery man may be saued in his owne religion so be it he hold there is a God and that he is a rewarder of them that come vnto him For there is but one Gospel and if the former opinion were true then so many opinions so many gospels Paul saith that the world by her wisdome could not know God in his wisdome and for this cause he ordained the preaching of the word to saue men 1. Cor. 1. 21. And though he that comes to God must beleeue that he is and that he is a rewarder of them that come to him yet not euery one that beleeues generally that there is a God and that he is a rewarder of them that come to him comes to God for this the deuills beleeue The fourth point is concerning the Authors of this Reuolt and Paul chargeth them with two crimes The first is that they trouble the Galatians not onely because they make diuisions but because they trouble their consciences setled in the gospel of Christ. It may be alleadged that there be sundrie good things which trouble the conscience as the preaching of the law the censure of excommunication the authoritie of the magistrate in compelling Recusants to the congregation I answer these things indeede trouble the consciences of men but they are euill consciences and the ende of this trouble is that they may be reformed and made good But the crime wherewith the false-apostles are charged is that they trouble the consciences of the godly or the good consciences of men Here then is set downe a note whereby false and erroneous doctrines may be discerned namely that they serue onely to trouble and disquiet the good conscience And by this we see the Romane religion to be corrupt and vnsound for a great part of it tends this way Iustification by workes is a yoke that none could euer beare Act. 15. The vowe of single life is as a snare or as the noose in the halter to strangle the soule 1. Cor. 7. 34. So is the doctrine which teacheth that men after their conuersion must still remaine in suspence of their saluation and that pardon of sinne is necessarily annexed to confession in the eare to satisfaction for the temporall punishment of sinne in this life or in purgatory On the contrary the Gospell of Christ as here it appeares troubles not the good conscience but it brings peace and perfect ioy Iohn 15. 11. Rom. 15. 4. And the reason is plaine for it ministers a perfect remedy for euery sinne and comfort sufficient for euery distresse And this is a note whereby the gospell is discerned from all other doctrines whatsoeuer The second crime where with the false-apostles are charged is that they ouerthrow the gospell of Christ the reason of this charge must be considered They did not teach a doctrine flat contrary to the Gospell of Christ but they maintained it in word and put an addition to it of their owne out of the law namely instification and saluation by the workes thereof And by reason of this addition Paul giues the sentence that they peruerâ and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion of the Gospell of Christ because it ioynes iustification by workes with free iustification by Christ. The excuse that the works that iustify are workes of grace and not of nature will not serue the turne For if Christ by his grace make workes to iustifie then is he not onely a sauiour but also an instrument to make vs sauiours of our selues he beeing the first and principall sauiour and we subordinate sauiours vnto him But if Christ haue a partner in the worke of iustification and saluation he iâ no perfect Christ. 8. But though we or an angell from heauen preach vnto you otherwise then
is this Commonly men liue as it were without the lawe and thinke it sufficient if they doe not grossely offend not considering that the lawe of God is a lawe to our thoughtes and affections and all the circumstances of our actions That we may hereafter make good proceedings in our religion we must remember 3. caueats One that we must indeuour to see and feele in our selues the smalenes of our faith repentance feare of God c. And the great masse of corruptions that is in vs. Thus with the beggar we shall be alwaies peecing and mending our garment The second that as trauellers we must forget things past and goe on to doe more good Psal 3. 14. The third that we must set before vs the crowne of eternall glorie seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11. In Pauls profiting two things must be considered the measure and the thing in which he profited The measure in that he profited aboue many others Hence we learne that in matters of religion there should be an holy Emulation and contention among vs and our fault is that we contend who shall haue the most riches and honour or goe in the finest apparell and striue not to goe one beyond another in good things Againe Pauls modestie must here be obserued He doth not say that he profited more then all but more then many and he saith not more then his superiors but more then his equalls for time and he saith not more then all the world but more then they of his owne nation This modestie of his must be learned of vs for it is the ornament of our faith and therefore must be ioyned with our faith The matter or the thing in which Paul profited is that he was aboundantly zealous for the traditions of the fathers Here I consider three points I. What zeale is Answ. It is a certen feruencie of spirit arising of a mixture of loue and anger causing men earnestly to maintaine the worship of God and all things pertaining thereto and moouing them to griefe and anger when God is any way dishonoured II. For what is Paul zealous Answer For the outward obseruation of the law and withall for Pharisicall vnwritten Traditions which therefore he cals the Traditions of his fathers III. What is the fault of his zeale for he condemnes it in himselfe Answer He had the zeale of God but not according to knowledge For his zeale was against the word in that it tended to maintaine vnwritten Traditions and iustification by the workes of the lawe out of Christ Rom. 10. 2. Hence we learne sundrie things For that which Paul did in his religion are we to doe in the profession of the Gospell First we are to addict and set our selues earnestly to maintaine the trueth and the practise of the Gospel Christ was euen consumed with the zeale of Gods house Ioh. 2. The angell of the Church of Laodicea is blamed because he is neither hotte nor cold Rev. 3. He is accursed of God that doeth the worke of God negligently Ierem. 48. Secondly we are to be angrie in our selues and grieued when God is dishonoured and his word disobeyed When the Israelites worshipped the golden calfe Moses in holy anger brust the tables of stone Dauid wept and Paul was humbled for the sinnes of other men Psal. 119. 136. 2. Cor. 12. 21. Thirdly we are here taught not to giue libertie to the best of our naturall affections as to zeale but to mortifie them and to rule them by the word Numb 15. 39. otherwise they will cause vs to runne out of order like wild beasts as here we see in Paul Lastly let it be obserued that Paul here condemnes zeale for the maintenance of vnwritten Traditions And let the Papists consider this 15. But when it pleased God which had seperated me from my mothers wombe and called me by his grace 16. To reueale his sonne in me or to me that I should preach him among the Gentiles immediately I communicated not with flesh and blood 17. Neither came I to Hierusalem to them which were Apostles before me but I went into Arabia and turned againe to Damascus Paul before prooued that he learned not the Gospell of any man before his conuersion here he further prooues that he learned it of no man after his conuersion And the substance of his reason is this because immediately vpon his conuersion he conferred with no man but went and preached in Arabia and Damascus In the words I consider foure things First the causes of Pauls conuersion And here he sets down three degrees of causes depending one vpon another The first is the good pleasure of God whereby he doth whatsoeuer he will in heauen earth in these words when it pleased The second is his seperation from the wombe which is an acte of Gods counsell whereby he sets men apart to be members of Christ and to be his seruants in this or that office This separation is said to be from the wombe not because it began then for it was appointed by God before all times euen from eternitie as all his counsels are But the H. Ghost hereby signifies that all our goodnesse and all our dexteritie to this or that office is meerely from God because we are sanctified dedicated and set apart in the Counsell of God from all eternitie and therefore from the wombe or from our first conception and beginning The third cause is vocation by grace the accomplishment of both the former in the time which God hath appointed The second thing is the manner of forme of Pauls vocation in these words to reueale his sonne to me The third is the end of his vocation to preach Christ among the Gentiles The last is his obedience to the calling of God in the 16. and 17. verses To begin with the efficient causes of Pauls conuersion here we see the order and dependance of causes in the conuersion and saluation of euery sinner The beginning of our saluation is in the good pleasure of God then followes separation or election to eternall life then vocation by the word and spirit then obedience to the calling of god after obedience euerlasting life This order Paul here sets down and the consideratioÌ of it is of great vse Hence it appeares to be a doctrine erronious which beginnes our saluation in the preuision of mans faith and good workes For in Paul order workes haue the last place And it must be Gods pleasure that man shall doe a good worke before he can doe it And if seperation to eternall life should be according to faith or workes then we should make seperation of our selues as well as God And vocation is not for workes but that we might doe good workes Eph. 1. 4. Secondly by this order it appeares that the saluation of them that beleeue is more sure then the whole frame of heauen and earth because it is founded in the vocation of God which is
where it is said that he ministred to the Saints at Ierusalem and withall that he gaue himselfe no rest in this dutie till he had sealed this fruit vnto them that is till he saw it done according to his desire His example must be followed of vs. It is not enough for vs to giue good words and to wish well but we must in our places and callings doe our endeauour that releefe may euen be sealed to our poore And there be many reasons to mooue vs. First let vs consider that the charge was very great to maintaine the altar of the Lord in the old Testament with sheepe and oxen and offerings of all kinds and now in the new Testament the poore come in the roome of the Altar Secondly the poore represent the person of Christ and in them he comes vnto vs and saith J am hungrie I am sicke I am naked I am harbourlesse therfore looke what we would doe to Christ the same must we doe to them Thirdly the poore haue title and interest to part of our goods for God is the Lord of them and we are but stewards to dispose and vse them according to his appointment And his will is that part of our goods be giuen for the releefe of the poore If this be not done we are theeues in respect of the goods we possesse Lastly mercie or the bowels of compassion in vs is a pledge or an impression of the mercie that is in God towards vs and by it we may knowe or feele in our selues that mercie belongs vnto vs. Thus we see what is our dutie nowe let vs consider what is our fault Not to blame any person or persons it is our common fault that we are backeward and slacke in this dutie And the cause is that we doe not heartily giue our selues to Christ and this makes vs to be so slacke in giuing our goods to the poore 2. Cor. 9. 5. Againe we commonly liue as it were without a law We doe not with Dauid set the laws of God before vs Psal. 119. v. 168. Neither doe we apply our hearts to his statutes v. 112. For then would we with Dauid make haste to keepe the commandements of God v. 60. Specially this great commandement of releefe and the rather because the obseruing of it is the inriching of vs all Lastly let vs marke that Paul beeing warned of the Apostles was diligent to doe that whereof he was warned The like must we doe It is not sufficient to heare but beside this there must be in vs a care and diligence to doe and practise that which we heare For this is to build vpon the rocke And it is a common fault to heare much and doe little Ezech. 33. 24. v. 11. And when Peter was come to Antioch I withstood him to his face for he was to be blamed In these words Paul propounds the second answer which he makes to the obiection mentioned in the beginning of the chap. to this effect Though the church glorifie God for thee yet wil not the Apostles do it because thou art contrary to theÌ Here Paul answers that there was indeed a dissention between him and Peter when he withstood Peter to his face at Antioch but the fault was not his but Peters who was wholly to be blamed For the better vnderstanding of these words three points are to be handled The first is who was resisted The answer is Peter the Apostle For the intent of this chapter is to shewe what agreement there was betweene Paul and the rest of the Apostles And there was no Apostle of this name but one Therefore they among the Auncient are greatly deceiued who thinke that the Apostle Peter was not reprooued but some other of that name The second point is who resisted Answer Paul and that not for shewe and fashion but in truth and good earnest And this appeares because in the words following he sets downe a waightie and vrgent cause of his reproofe Therefore Ierom and others are deceiued who thinke that Paul reprooued Peter in shewe and appearance and not in good earnest The third point is what was Pauls minde and meaning in resisting of Peter Answer To doe his office The kingdom of God and all things pertaining thereto must haue free passage without resistance The second petition is Thy kingdome come Iohn the baptist preached thus Prepare the way of the Lord and make his paths straight Mar. 1. Saint Paul saith Praie that the word of God may haue free passage and be glorified 2. Thess. 3. 1. Contrariwise such things as hinder the kingdom of God must be withstood Therefore Peter saith Resist your aduersarie the deuill strong in faith 1. Pet. 5. 9. And thus men that are instruments of euill are to be withstood And here Paul by an holy reproofe withstands Peter for his bad example In Paul here first we may behold an example of true vertue in that he resists euill to the vttermost of his power following his owne rule Abhorre that which is euill and cleaue vnto that which is good Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Eph. 5. 11. In like manner must euery one of vs resist euill first in himselfe and then in them that appertaine to him Therefore Paul saith to all Put on the armour of God that ye may resist Eph. 6. 13. Here 2 things may be demaÌded first what must we resist Paul answers again Principalities and powers and spirituall wickednesses that is the deuill and all his angels It may be said we haue no dealing with them for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly but in the persons of euill men and in the badde examples of all men This made Christ say to Peter Math. 16. 23. Come behind me Satan for thou art an offence vnto me when Peter would haue disswaded him from going to Ierusalem Again it may be said In what things must we resist them Paul answereth In heauenly things v. 12. that is in things which pertaine to Gods kingdome and concerne either the saluation of our soules or the worship of God For the deuill seeketh by all manner of euils to hinder these good things Moreouer this dutie of resisting euill is so necessarie that we must resist sinne if neede be to the very shedding of our blood Heb. 12. 4. Againe we haue in Paul an example of bouldnes and libertie in reproouing of sinne This was a thing commanded to the Prophets and Apostles Isai 58. 1. Crie and spare not lift vp thy voice like a trumpet shew my people their transgression Ierem. 1. 17. Trusse vp thy loines arise and speake vnto them all that I commaund thee be not afraid of their faces left I destroy thee before them Like libertie may the ministers of the word vse obseruing Pauls rule 2. Tim. 1. 7. God hath not giuen vs the spirit of feare but of power and
any occasion were offeâed it is to be feared that many of vs would be easily mooued to returne to our old prophanenesse and to the superstition of poperie But for the staying and the better establishing of our mindes let vs alwaies remember that they shall perish who withdraw themselues from their faith profession and obedience which they owe vnto God Heb. 10. 38. Psal. 73. 27. Againe here it must be obserued that Paul in describing the sinne expresseth two actions his eating with the Gentiles and his seperation from them the first good and the latter euill The beginning of his action was good but the end of it was naught The reason is this the man regenerate is partly flesh and partly spirit and hereupon it is that when we will that which is good we cannot accomplish it and euill is present with vs. The child of God is like a lame man that goes the right way but yet halts at euery step AbrahaÌ Sara desire ishue that is from the spirit but they desire ishue by Agar their handmaid that is from the flesh Rebecca seekes the blessing for Iacob that is a worke of the spirit but shee seekes it by lying that is from the flesh Peter eates with the Gentiles that is from Christian libertie he after seperates himselfe that is from corruption Thus we see that the best workes are imperfect mixed with corruption and that for the best workes we must humble our selues and seeke pardon not in respect of the goodnesse of the worke but in respect of the defect thereof It may be demanded how the acte of Peter should be a sin considering he did onely abstaine from certaine meates that he might auoide the offence of certen Iewes Answer The fact of Peter considered by it selfe is not a sinne for Paul did the like in playing the Iewe but the circumstances make it a sinne For first of all Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe but also he withdrawes himselfe from the companie of the Gentiles and keepes company apart with the Iewes Secondly he abstaines not among the Iewes at Ierusalem but at ânâââch among the Gentiles where a little before he had openly done the contrarie in vsing his Christian libertie Thirdly he vsed this abstinence when certen Iewes câm from Ierusalem to search out the libertie of the Gentiles Fourthly while Peter seekes to auoid the small offence of some Iewes he incurres a greater offence of all the Gentiles Lastly this acte of Peter did tend to the ouerthrowing of Pauls Ministerie and the suppressing of the truth of the Gospel Thus then the act of Peter becomes vnlawfull that was otherwise lawefull beeing simply considered by it selfe Here it may be demanded what Peter should haue done Ans. He shoul haue openly withstood the Iewes that came from Ierusalem as Paul withstood them that vrged the circumcision of Titus Or againe before he had plaid the Iew he should haue aduertised the Gentiles that for a time he was to yeeld to the infirmitie of some Iewes In Peters example we are taught that we must not offend God though all the world be offended Lesse offences must giue place when the great offence is at hand that is when god is dishonoured and the very least part of his trueth is suppressed The third point to be conâidered is the cause of the sinne of Peter and that was the feare of the offence of the Iewes Here two questions are to be handled The first how Peters feare should be a sinne Ans. There is a naturall feare created by God and placed in the heart of man This feare of it selfe is good Neuerthelesse by the corruption of nature it becomes euill And it is made euill two waies One is when men feare without cause as when the disciples feare Christ walking vpon the sea and feare drowning when Christ was in the ship with theÌ The other is wheÌ there is no measure in feare As wheÌ men so feare the creature that they neglect their dutie to God This was Peters feare and it was a sinne in him For God is to be feared simply because he is Lord of bodie and soule and can destroy both and he is to be feared for himselfe whereas euery creature is to be feared in part onely and for God Rom. 13. 3. 4. By this we are taught daily to inure our selues in our hearts to feare God aboue all things The second question is how Peter could haue the feare of God considering he feared men more then God at the least in this one action Ans. There are three kinds of feare One is without all sinne this was in Adam and in Christ. The second is altogether sinnefull in the wicked and vngodly because it is seuered from faith and obedience as when there is a feare of men without the feare of God The third is a mixed feare in them that are regenerate in whome the feare of God is ioyned with the corrupt feare of man And in this mixture otherwhiles the one preuailes otherwhiles the other And this feare was in Peter in whome at this time the carnall feare of man preuailed against the true feare of God Paul notes feare to be the cause of Peters sinne that he may thereby signifie vnto vs what kind of sinne it was namely a sinne not of malice but of infirmitie A sinne of infirmitie is when there is a purpose in the heart not to sinne and yet for all this the sinne is committed by reason the will is ouercarried by temptation or by violence of affection as by feare anger lust Thus Peter sinned And let it be remembred that to sinne of infirmitie iâ properly incident to such as be regenerate as Peter was Euery wicked man makes his sinne his infirmitie fornication is the infirmitie of the âornicatour drunkennes the infirmitie of the drunkard c. but it is false which they say For they sinne with all their hearts when they sinne The fourth and last point is the Effect of Peters sinne in drawing the Iewes and Barnabas to the like dissimulation Here we see the contagion of euill example And hence we learne that Minisâers of the word must of necessitie ioyne with good doctrine the Example of good life For first of all it is the expâesâe commandement of God 1. Pet. 5. 3. Be patternes of the flocke 1. Tim. 4. 12. Be an ensample in word conuersion loue spirit faith puritie Phil. 4. 8. What ye haue seene in me that doe Math. 5. 16. Let your light so shine before men that they may see your good works SecoÌdly practise in the Minister is a part of his teaching For the multitude doe not maâke so much what men say as what men doe Herod did many things not because Iohn the Baptist was a good Minister but because he was a good man Mark 6. 20. Thirdly Ministers haue not the presence protection of God vnlesse their liues be vertuous and godly If thou turne thou shalt
couenant they are children of God and originall sinne which is in them is couered from their first beginning and not imputed to them The vse There was no absolute necessitie of circumcision For they which died before the eight day were borne holy and consequently in the couenant and therefore might be saued And thus Baptisme was not of absolute necessitie for the children of beleeuers are borne holy and Christian and therefore dying in the want of baptisme may for all that be saued The seale of the couenant is not of like necessitie with the couenant it selfe Secondly here we learne that it is not the act of baptisme to conferre the first grace but onely to confirme and seale it vnto vs. Adoption and life beginnes not in baptisme but before If the roote be holy the branches springing thenee are holy We are borne Christians if our parents beleeue and not made so in baptisme Lastly if we be borne holy it is our shame that we haue made no more proceeding in holines then we haue done the most remaine ignorant and vnreformed and they of the better sort either stand at a stay or goe backward The second point is concerning Iustification in the 16. v. of which sundrie things are there propounded And first I will beginne with the name The word Iustifie is borrowed from courts of iudgement and signifies a indiciall act Otherwhiles it is put for the action of the iudge and then it signifies to absolue or to pronounce innocent Thus Paul saith Act. 13. 39. That we are instified from all things from which we could not be iustified by the law of Moses that is absolued or cleered Againe he opposeth iustification to accusation and condemnation Rom. 8. 33. Now the contrarie to condemnation is absolution Sometimes againe the word iustifie signifies the act of the partie iudged or of the witnesses and then it imports as much as to giue testimonie or to declare and approoue Thus Iames saith Abraham was iustified by workes chap. 2. v. 22. that is declared and approoued to be a iust man by workes In the former signification is the word vsed where the holy Ghost deliuereth the doctrine of iustification as in this place The vse Here we see how to distinguish betweene Iustification regeneration and renouation Regeneration is vsually in scripture the change of the inward man whereby we are borne anew Renouation is the change both of the inward and outward man that is both of heart and life Iustification is neither but a certaine action in God applied vnto vs or a certaine respect or relation whereby we are acquit of our sinnes and accepted to life euerlasting Secondly we must here note that the Teachers of the Church of Rome mistake the word Iustification For by it they vnderstand nothing els but a physicall transmutation of the qualitie and disposition of our hearts from euill to good And by this mistaking they haue made a mixture or rather confusion of law and Gospel Thirdly here we see what is to be the disposition of the partie iustified for by the consequent we may learne the antecedent A man therfore that would be iustified must come before the iudgement seat of God and there must he plead guiltie and be his owne aduersaâie condemning himselfe and beeing pressed with the terrours of the law he must flie and make his appeale to the throne of grace for pardon in Christ and then he shall be acquit or iustified from all sinner Thus much doth the word ãâ¦ã stifie import Thus came the Publican before God Luk. 18 when he said Lord be mercifull to me a sinner and departed iustified Thus in the sift petition we are taught to come euery day into the presence of God and to acknowledge our debts and to vse the plea of mercie saying Forgiue vs our debts The second thing to be considered is the subiect of iustification or the person to be iustified and that is man generally signifying that a Man is iustified The holy Ghost speaketh thus generally for two causes The first is because all men without exception haue need of iustification euen they which are regenerate Rom. 3. 23. And in this place Paul saith that he and Peter and the rest haue beleeued in Christ that they might be iustified by faith Here we are to take notice of the miserable condition of prophane and secure Epicures who neuer so much as dreame of any iustification The second reason is because God communicates the benefit of iustification generally to all sorts of men and this he doth in the Ministerie of the word in which he beseecheth men to be reconciled to God 2. Corinth 5. v. 21. This must be an inducement vnto vs to come vnto Christ humbling and iudging our selues that we may be iustified God himselfe from heauen vseth reasons vnto vs daily to mooue vs to the practise of this dutie What meane these gratious and continuall preseruations of Prince and people Church and land By them we see it is the good pleasure of God to giue vs a time to seeke his kingdome and righteousnes wherefore let vs not neglect the day of visitation but take the time while it serues that we may turne vnto God and be accepted of him and escape the woe pronounced vpon Corazin and Bethsaida The third thing to be considered concernes things excluded from iustification as false causes namely the works of the Law Here it may be demanded what works are meant I answer first not onely workes of the Ceremoniall but also of the morall law For all men know that ceremoniall actions are of no vse vnlesse they be ioyned with morall duties of loue and mercie And if Paul meant onely Ceremoniall workes he needed not to haue made so long a discourse against iustification by workes for he might haue ended the whole matter in a word or twaine by shewing that the ceremoniall law was abrogated by Christ. Secondly I answer that not onely workes done before faith are excluded but also workes that follow faith and are done in the estate of grace For Paul here reasons thus If no flesh be iustified by workes then not we beleeuers but no flesh at all is iustified therefore not we beleeuers Dauid Psal. 143. reasoneth on the same manner No flesh shall be iustified in thy fight therefore I cannot though otherwise I be thy seruant in keeping thy commandements When Abraham was the father of all the faithfull and was come to the highest degree of faith and abounded in good workes yet was he not then iustified by workes Rom. 4. 1 2. Paul kept a good conscience before God and men Act. 23. and yet was he not iustified therby 1. Cor. 4. 4. And he saith that we are not saued by the workes which God hath ordained that we should walke in Eph. 2. 9 10. And the workes that God hath ordained for vs to walke in are the best workes of all euen workes of grace Againe he saith that we are not saued
will to beleeue with an honest heart desire to be reconciled to God and constantly vse the good meanes to beleeue For God accepts the will to beleeue for faith it selfe and the will to repent for repentance The reason hereof is plaine Euery supernaturall act presupposeth a supernaturall power or gift and therefore the will to beleeue and repent presupposeth the power and gift of faith and repentance in the heart It may be obiected that in the mindes of them that beleeue in this manner doubtings of Gods mercie abound Ans. Though doubtings abound neuer so yet are they not of the nature of faith but are contrarie to it Secondly we must put difference between true apprehension strong apprehension and strong apprehension If we truly apprehend though not strongly it sufficeth The palsie-hand is able to receiue a gift though not so strongly as an other The man in the Gospel said Lord I beleeue helpe mine vnbeleefe Mar. 9. 24. that is helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe then faith This is the common faith of true beleeuers For in this world we rather liue by hungring and thirsting then by full apprehending of Christ and our comfort stands rather in this that we are knowne of God then that we know God The highest degree of faith is a full perswasion of Gods mercie Thus saith the holy Ghost that Abraham was not weake through vnbeleefe but strong in faith Rom. 4. 20. But wherein was this strength In that he was fully perswaded that God which had promised would also performe it This measure of faith is not incident to all beleeuers but to the Prophets Apostles martyrs and such as haue beene long exercised in the schoole of Christ. And this appeares by the order whereby we attaine to this degree of faith First there must be a knowledge of Christ then followes a generall perswasion of the possibilitie of pardon and mercie whereby we beleeue that our sinnes are pardonable An example whereof we haue in the prodigall child Luk. 14. 18. After this the H. Ghost worketh a will and desire to beleeue and stirres vp the heart to make humble and serious inuocation for pardon After praier instantly made followes a setling and quieting of the conscience according to the promise Math. 7. 7. Knocke it shall be opened seeke ye shall finde aske ye shall receiue After all this followes an experience in manifold obseruations of the mercies of God and loue in Christ and after experience followes a full perswasion Abraham had not this full perswasion till God had sundrie times spoken to him Dauid vpon much triall of the mercie fauour of God growes to resolution and saith Psal. 23. 6. Doubilesse kindnes and mercie shall follow me all the daies of my life This distinction of the degrees of faith must the rather be obserued because the Papists suppose that we teach that euery faith is a full perswasion and that euery one among vs hath this perswasion Which is otherwise For certentie we ascribe to all faith but not fulnes of certentie Neither doe we teach that all men must haue a full perswasion at the first The vse If that be the right faith which apprehends and applies Christ vnto vs then is it a poore and miserable faith of the Papist to be baptized and withall to beleeue as the church doth when it is not knowne what the Church beleeues Of the same kind is the faith of the multitude amoÌg vs whose faith is their good meaning that is their fidelitie and truth in their dealings Lastly if that be faith which truly apprehends Christ there is little true faith in these last daies For though the merit of Christ be apprehended by faith yet is not the efficacie of his death and that appeares by the bad and vnreformed liues of them that professe the Gospel Indeede many say they haue and euer had a strong perswasion of Gods mercie but in the most of them it is but a strong imagination for their faith was conceiued without the word praier sacraments and it is seuered from Good life We are then all of vs carefully to seeke for this true and liuely faith And the rather because faith and repentance are possible to all that by grace doe will it Nay they which will to beleeue and repent haue begunne to beleeue and repent God accepting the will for the deede Luk. 11. 13. And hauing attained to a measure of true faith we must goe on and seeke to iustifie our selues but yet as S. Iames teacheth c. 2. iustifie our faith by good workes and then shall our faith be a meanes to iustifie vs in life and death The second point to be considered concerning faith is the manner how it iustifieth The Papists teach that it iustifieth because it stirreth vp good motions and good affections in the heart whereby it prepareth and disposeth man that he may be fit to receiue his iustification againe because it beeing an excellent vertue meriteth that God should iustifie But this is false which they say For if faith iustifieth by disposing the heart then there must be a space of time betweene iustification and iustifying faith but there is no space of time betweene them For so soone as a man beleeues he is presently iustified For euery beleeuer hath the promise of remission of sinnes and life euerlasting Againe in the case of iustification Paul opposeth beleeuing and doing faith and workes of the law faith therefore doth not iustifie as a worke or as an excellent vertue bringing forth many diuine and gratious operations in vs. Nay the proper action of faith which is Apprehension doth not iustifie of it selfe for it is imperfect and is to be increased to the ende of our daies Faith therefore iustifieth because it is an instrument to apprehend and applie that which iustifieth namely Christ and his obedience As the Israelites stung of fierie serpents were cured so are we saued Ioh. 3. 16. the Israelites did nothing at all but onely looke vpon the brasen serpent so are we to doe nothing for our iustification and saluation but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie It is the propertie of true religion to depresse nature and to exalt grace and this is done when we make God the onely worker of our saluation and make our selues to be no more but receiuers of the mercie and grace of God by faith receiuers not by nature but by grace reaching out the beggers hand namely our faith in Christ to receiue the gift or almes of mercie The last point is that faith alone iustifieth For here Paul saith that we are iustified by faith without the workes of the law and that is as much as if he had said by faith alone Some Papists to helpe themselues translate the words of Paul thus Knowing that a man is not iustified by the workes of
the law ãâã ãâã ãâã ãâã ãâã if not by faith that is except faith goe withall then if faith be ioyned with workes say they workes iustifie I answer that this manner of translation corrupteth the text For ãâã ãâã ãâã ãâã ãâã must here be translated but as appeares by the wordes following We haue beleeued in Christ that we might be iustified by faith in Christ without the workes of the law We cannot doe more in the curing of our spirituall diseases then in the curing of the diseases of our bodie of which Christ saith Onely beleeue Mark 5. 36. When Abraham abounded both in faith and works Rom. 4. it is said that he was iustified by faith without workes This doctrine is of great vse First we learne hence that a man is iustified by the meere mercie of God and that there is excluded from iustification all Merit of congruitie all meritorious workes of preparation wrought by vs all Cooperation of mans will with Gods grace in the effecting of our iustification Secondly we learne that a man is iustified by the meere merit of Christ that is by the meritorious obedience which he wrought in himselfe and not by any thing wrought by him in vs. Here then our merits and satisfactions and all inward iustice is excluded from the iustification of a sinner To this end Paul saith that we are iustified freely by the redemption that is in Christ Rom. 3. 24. that we are made the iustice of God in him and not in vs. 2. Cor. 5. 21. that he gaue himselfe to deliuer vs Gal. 1. 4. that he hath purged our sinnes by himselfe Heb. 1. 3. and not by any thing in vs. Hence it appeares that the Papists erre and are deceiued when they teach that Christ did merit that we might merit and satisfie for our selues for then we should not be iustified by our faith alone Thirdly hence we learne that a sinner is iustified by meere faith that is that nothing within vs concurres as a cause of our iustification but faith and that nothing apprehends Christs obedience for our iustification but faith This will more easily appeare if we compare faith hope and loue Faith is like an hand that opens it selfe to receiue a gift and so is neither loue nor hope Loue is also an hand but yet an hand that giues out communicates and distributes For as faith receiues Christ into our hearts so loue opens the heart and powers out praise and thanks to God and all manner of goodnes to men Hope is no hand but an eye that wishly looketh and waiteth for the good things which faith beleeueth Therefore it is the onely propertie of faith to claspe and lay hold of Christ and his benefits It is obiected that true faith is neuer alone I answer thus Faith is neuer alone in the person iustified nor in godly conuersation but is ioyned with all other vertues Yet in the act and office of iustification it is alone The eye in the bodie is not alone beeing ioyned with all other parts hand foote c. neuerthelesse the eye in seeing is alone For no part of the bodie seeth but the eye Secondly it may be obiected that beeing iustified by faith alone we are saued by faith alone and so may liue as we list I answer faith must be considered as an Instrument or as a way If it be considered as an instrument to apprehend Christ to our saluation we are onely saued by faith on this manner Yet if faith be considered as a way we are not onely saued by faith For all other vertues and workes are the way to life as well as faith though they be not causes of saluation Thirdly it is obiected that not onely faith but also the sacraments serue to applie Christ I answer they are saide to applie in that they serue to confirme faith whole office is to applie And here let vs take notice of the errour of the Papists who teach that our satisfactions serue to applie the satisfaction of Christ and the sacrifice of the Masse to applie the sacrifice of Christ vpon the crosse whereas nothing indeede applies but faith In the sixt place we are to consider the kindes of iustification The Papists make two one when a man of an euill man is made a good man the second when a good man is made better and this they say is by workes But it is false which they teach For the Iewes which were borne an holy and peculiar people to God by meanes of the couenant were iustified as Paul here saith by faith without workes Againe he saith that the very ende of our beleeuing is that we may be iustified by faith without workes Therefore there is one onely iustification and no more and that by faith without workes The seuenth point is the ground of this doctrine of iustification by faith without workes And it is laid downe in the end of the 16. verse No flesh shall be iustified by the workes of the law And this ground is taken as I suppose from Psalme 143. v. 2. It may be alleadged that Dauid saith thus No flesh shall be iustified in thy sight and that the other words by the workes of the law are not expressed I answer that the Apostles and Christ in citing places of the old Testament applie them and expound them and hereupon sometime adde words without adding to the sense Moses saith Him shalt thou serue Deut. 6. 16. Christ alleadging the same wordes saith Him onely shalt thou serue Math. 4. 10. Dauid saith Sacrifice and burnt offering thou wouldest not but mine eares hast thou pearced Psal. 40. 7. the author to the Hebrewes citing this text saith Sacrifice and burnt offering thou wouldest not but a bodie hast thou fitted me Heb. 10. 5. And thus the pearcing of the eare is explaned For indeede it signifies to be made obedient and to this ende was a bodie giuen to Christ that he might obey his fathers will The eight and last point is the practise of them that are iustified and that is to beleeue or put their trust in Christ. Trust in the Lord saith the Prophet and ye shal be assured 2. Chron. 20. 20. And Salomon saith Roll your care on the Lord Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and stablished Psal. 117. 7 8. For the better practise of this dutie two rules must be remembred The one is that faith and the practise thereof must raigne in the heart and haue all at command We must not goe by sense feeling reason but we must shut our eyes and let faith keepe our hearts close to the promise of God Nay faith must ouerrule nature and command nature and the strongest affections thereof Thus Abraham beleeued against hope and by faith was content to offer his naturall and onely begotten sonne Hebr. 11. If faith ouerrule nature then much more must it haue all the lusts and corruptions of nature at command The second rule is
therefore to liue in the flesh is to liue a naturall life by eating drinking sleeping Further Paul saith that liuing in the flesh he liued by faith and for the better conceiuing of this two questions may be demanded The first is Why a beleeuer is said to liue by faith Ans. There be two causes First faith is an Instrument to vnite vs to Christ and by meanes of this vnion we receiue life from Christ for Christ dwells in our hearts by faith Eph. 3. 17. Secondly faith is a Guide to order and gouerne temporall life in all good manner according to the will of God And this faith doth by a diuine kind of reasoning framed in the mind whereby it vrgeth and perswadeth to good duties Rom. 6. 11. The second question is How men liue by faith Ans. The child of God liues a double life in this world a spirituall and a temporall The spirituall stands specially in three things Reconciliation with God renouation of life and good workes Now in our Reconciliation with God we liue in this world onely by faith For we haue and enioy pardon of sinnes imputation of iustice and acception to life eternall onely by meanes of our faith Rom. 4. 4. 5. 1. Againe in the renouation and change of our liues we liue by faith For our faith in Christ purifieth our hearts Act. 15. 9. partly by deriuing holines and puritie from Christ vnto vs who is our sanctification and partly by moouing and perswading of vs to holines and newnes of life 1. Ioh. 3. 3. Lastly in the doing of euery good worke we must liue by our faith For first there must be a generall faith that the worke in his kind pleaseth God Rom. 14. 25. Secondly iustifying faith must giue a beginning to the worke I beleeued therefore I spake Psal. 116. 12. Thirdly after the worke is done faith must couer the defects thereof that it may be acceptable to God Heb. 11. 5. Temporall life stands in cares or miseries and miseries are outward afflictions or inward temptations And in all our worldly cares we are to liue by faith For our care must be to doe our office and the labour of our calling with all diligence This beeing done we must there make a pause and for the successe of all our praiers and labours we must cast our care on God 1. Pet. 5. 7. Likewise in our afflictions we are to liue by faith For our faith is to assure vs that God according to his promise will giue a good issue 1. Cor. 10. 12. And though all temporall things faile vs it makes vs retaine the hope of mercie and of eternall life Thirdly it makes vs waite Gods leisure for our deliuerance Isa. 16. 28. Lastly in our Temptations we are not to liue by feeling but by faith yea against feeling to rest on the bare promise of God when we feele and apprehend nothing but the wrath of God And thus we see how the beleeuer liues by his faith in this world It may be said What is the faith we liue by Answer is here made It is the faith of the sonne of God And sauing faith is so called because Christ is not onely the Author of it and the obiect or matter of it but also the Reuealer of it For there was a certaine faith in God which was put into the heart of man in the creation which also the morall law requireth but this faith in the Messias was not knowne till after the fall and then it was reuealed to the world by the sonne of God Againe it may be saide What is this faith of the Sonne of God Answer is here made A faith whereby I beleeue that Christ hath loued me and giuen himselfe for me These words then thus explaned are an answer to an obiection which may be framed thus Why shouldest thou say that thou liuest not but that Christ liueth in thee considering thou liuest in the flesh as other men doe Answer is made Though I liue in the flesh yet I liue by the faith of the sonne of God The vse Here first of all they are to be blamed that liue by sense like beasts beleeuing no more then they see and trusting God no further then they see him For if a man whome we see and know make a promise to vs we are comforted yet if God who is inuisible make in his word farre better promises as he doth we are not in like sort comforted Againe we put too much confidence in meanes If we haue good callings house land liuing we can then trust in God but when meanes of comfort faile we are confounded in our selues as if there were no God We are like the vsurer who will not trust the man but his pawne euen so we trust not God vpon his bare word without a pawne If he come to vs with a full hand and with the pawne of his good gifts and blessings we trust him els not Againe they are to be blamed that liue onely by the guidance of reason For many dispute thus I deale truly and iustly with all men and liue peaceably with my neighbours therefore God will haue me excused But there must be a better guide to euerlasting life namely faith in Christ els shall we misse of our marke Thirdly they deceiue themselues that thinke they may liue as they list and call vpon God when they are dying and so die by faith It is well if they can die by faith but that they may so die they must liue by faith Lastly they are to be blamed that spend their daies in worldly cares so as no good thing can take place This is the life of infidels And where true faith raignes it cuts off the multitude of cares and makes vs cast them on God Moreouer here we see what we are to doe in perilous times as in the time of plague famine sword when present death is before our eyes we must then liue by faith When Noeh heard of the flood he prepared such meanes as faith would affoard for the sauing of himselfe and his familie Abraham Isaac Iacob by faith liued as pilgrimes in a strange land and were content Moses left Pharaos court and feared not the wrath of the king because by faith he saw him that was inuisible Hebr. 11. 27. Dauid in the feare of present death comforted himselfe in the Lord his God 1. Sam. 30. 6. When Iehosaphat knew not what in the world to doe he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse by faith commended his soule into the hands of his father Of the Saints of the New Testament some were racked some were stoned to death and that by faith Heb. 11. 36. We must therefore all of vs learne to liue by faith and for this cause we must acquaint our selues with the word and promises of God and mingle them with our faith els shall the life of a man in
the world be worse then the life of a beast Againe in these words who hath loued me and giuen himselfe for me the nature and propertie of iustifying faith is set down which is to Applie the loue of God and the merit of the passion of Christ vnto our selues And therefore the Papists are deceiued who say that hope applieth and not faith It may be alleadged that Paul speakes these words priuately of himselfe Ans. He speakes them in the name of all beleeuers Iewes and Gentiles For as we may see in the former verses that which concerned Peter and the rest of Christian Iewes he applies to himselfe least his speech should seeme odious Againe it may be obiected that all beleeuers cannot say thus Christ hath loued me and giuen himselfe for me Ans. If the minde be fixed on Christ and there be also a will and indeauour to beleeue and apprehend Christ there is faith indeede For God accepts the true and earnest will to beleeue for faith We are not saued for the perfection of our faith but for the perfection of the obedience of Christ which faith apprehendeth The Israelites which looked vpon the brasen serpent with one eye or with a squint-eye with halfe an eye or dimme sight were healed not for the goodnes of their sight but for the promise of God The poore in spirit are blessed Now they are poore in spirit who finde themselues emptie of all goodnes emptie of true faith full of vnbeleefe and vnfainedly desire to beleeue So then if we greeue because we cannot beleeue as we should and earnestly desire to beleeue God accepts vs for beleeuers Againe in these words who hath loued me and giuen himselfe for me S. Paul sets downe the reason or argument which faith vseth in the minde regenerate to mooue men to liue to God And the reason is framed thus Christ loueth thee and hath giuen himselfe for thee therefore see thou liue to God Read the like Rom. 12. 1. and 2. 4. and Psal. 116. 12. By this we are to take occasion to consider and to bewaile the hardnes of our hearts who doe not relent from our euill waies and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs but they haue not sweetned vs and made vs sauerie therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits Eze. 7. 11. 21 I doe not abrogate the grace of God for if righteousnes be by the law then Christ died without cause The meaning Grace in Scriptures signifieth two things the free fauour of God and the gifts of God in vs. And where the holy Ghost intreates of iustification grace in the first sense signifies the good will and fauour of God pardoning sinnes and accepting vs to life euerlasting for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this place And when Paul saith I doe not abrogate the grace of God his meaning is I doe not make void or frustrate the grace of God in respect of my selfe or in respect of other beleeuers by teaching the iustification of a sinner by saith alone He addes If righteousnes be by the law that is if a sinner be iustified by his owne obedience in performing the law then Christ died without cause The word ãâã ãâã ãâã ãâã ãâã freely translated without cause hath a double signification One is when it signifies as much as without price or merit Math. 10. 8. Ye haue receiued freely giue freely The second is when it signifies rashly without iust or sufficient cause as Psal. 69. 4. Mine enemies hate me freely as the Seuentie translate that is wrongfully or without iust cause Thus here is Christ said to die freely that is in vaine or without cause because if we be iustified by obedience to the law then Christ died in vaine to make any satisfaction to the law for vs. These words are an answer to an obiection The obiection is this If thou teach that a sinner is iustified onely by his faith in Christ then thou abolishest the grace of God The answer is negatiue I doe not by this doctrine abrogate the grace of God And there is a reason also of this answer If we be iustified by our owne fulfilling of the law then Christ died in vaine to fulfill the law for vs. The vse First let vs marke that Paul saith he doth not abrogate the grace of God and why because he will suffer nothing in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne what is the nature of grace It must stand wholly and intirely in it selfe Gods grace cannot stand with mans merit Grace is no grace vnlesse it be freely giuen euery way Rom. 4. 4. To him that worketh the wages is giuen not of grace but of desert Rom. 11. 6. If election be of grace then not of workes els is grace no grace Grace and works of grace in the causing of iustification can no more stand together then fire and water By this we are admonished to be nothing in our selues and to ascribe all that we are or can doe to the grace of God Againe here we see our dutie and that is to be carefull not to abrogate the grace of God vnto our selues But how is that done Ans. We must strippe and emptie our selues of all righteousnesse and goodnesse of our owne euen to the death and withall hunger and thirst after Christ and his righteousnes Math. 5. 6. Luk. 1. 35. Thirdly Paul here sets downe a notable ground of true religion That the death of Christ is made voide if any thing be ioyned with it in the worke of our iustification as a meanes to satisfie Gods iustice and to merit the fauour of God Therefore the doctrine of iustification by workes is a manifest errour For if we be iustified by the workes of the law then the iudgement of the holy Ghost is that Christ died without cause Againe the doctrine of humane satisfactions is a deuice of mans braine For if we satisfie for our selues then did Christ by death satisfie in vaine Thirdly it is a false and wicked though a colourable inuention to say that Christ by his death merited that we should merit by our workes For if we merit by workes Christ died in vaine to merit by his owne death This is the sentence of God who cannot erre Lastly here we see the Church of Rome erreth in the foundation of true religion because it ioyneth the merit of mans workes and the merit of the death of Christ in the iustification of a sinner And therefore we may not so much as dreame of any reconciliation to be made with that religion for light and darknes cannot be reconciled nor fire and water Here the Papists answer that Paul in this text speakes against them that looked to be iustified by
are now constant but if triall shall come our frailtie shall appeare That our frailtie and weaknes may not be hurtfull to vs we must remember two rules One is not to haue a conceit of any thing in vs but to hold our faith and religion in feare as in the presence of God Rom. 11. 20. the second to take heede that there be not in vs an euill corrupt and dissembling heart For if our heart be naught our faith cannot be good Heb. 4. 12. 6 As Abraham beleeued God and it was imputed to him for righteousnes 7 Knowye therefore that they which are of faith are the children of Abraham The words Euen as Abraham c. haue reference to that which went before on this manner Ye Galatians receiued the spirit by my doctrine and my doctrine was the preaching of iustification of faith without workes which doctrine is like and sutable to the example of Abraham who beleeued God and it was imputed for iustice Here Paul sets downe the second argument whereby he prooues the truth of his doctrine And it is framed thus As Abraham was iustified so are the children of Abraham Abraham was iustified by iustice imputed and apprehended by faith vers 6. Therefore the children of Abraham are thus iustified This conclusion is the principall question it is not here expressed but in the roome thereof a declaration is made who are the true children of God namely they that are of Abraham in respect of faith That which is saide here of Abraham is a maine ground concerning the iustification of a sinner in the bookes of the old and new Testament therefore I will more carefully search the true interpretation of it Some expound the words thus Abraham beleeued God and the world reputed him for a good and vertuous man But if this be the right sense then Paul is deceiued who brings this text to prooue the iustification of Abraham not onely before men but also before God Now vertue and goodnes which is in estimation among men is not sufficient to acquit and iustifie vs before God The second exposition is of the Papists who by faith here vnderstand a generall faith whereby the articles of faith are beleeued And by imputation they vnderstand reputation wher by a thing is esteemed as it is indeede And they teach that faith is reputed for righteousnes because say they faith formed with charitie is indeede the iustice whereby a sinner is iustified before God But this Exposition hath his defects and errours For first of all Charitie is not the forme or life of faith but the fruit and effect of it 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart good conscience and faith vnfained It is obiected that as the bodie is dead without the soule so is faith without workes Iam. 2. 26. and therefore that workes are the life of faith Ans. S. Iames by faith vnderstands a pretended faith or the Profession of faith as appeares by the words v. 14. though a man say he hath faith and v. 18. shew me thy faith Now of this profession of faith workes are the life Secondly this exposition makes faith or the act of beleeuing to be our whole and intire iustice before God whereas indeede if it be iustice it is but one part thereof And in the act of beleeuing loue cannot be included Thirdly faith ioyned with charitie is not the iustice whereby a sinner is iustified For our faith and loue are both imperfect and faith is imputed for righteousnes without workes Rom. 4. 6. and therefore without charitie For this is charitie to keepe the commandements of God Ioh. 15. 10. Paul saith that the righteousnesse whereby we are iustified is by or through faith Phil. 3. 9. and therefore our iustice and our faith are two distinct things The third exposition is also from the Papists that faith is reputed for righteousnes because it is reputed to be a sufficient meanes to prepare men to their iustification but this cannot be the sense of this place For this was spoken of Abraham after he was iustified and therefore needed no preparation to iustification Let vs now come to the true sense of the wordes In them I consider two things Abrahams faith in these words Abraham beleeued God and the fruit of his faith in these words and it was imputed to him for righteousnes Touching his faith I consider three things The first is the occasion which was on this manner After the conquest of the heathen kings Abraham was still in some feare in this regard the Lord comforts him Gen. 15. 1. I am thy buckler and thy exceeding great reward But to this Abraham replies I want issue and the Lord answers I will make thy seede as the starres of heauen Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham so Abraham renewes his faith and hereupon Moses and Paul say Abraham beleeued God God doth not now inlarge his promises to vs as to Abraham neuerthelesse the promises recorded in the bible are renewed to vs partly by preaching and partly by the vse of the sacraments and we accordingly are to renew our faith specially in the time of feare and danger The second thing is the obiect or matter of his faith and that is the multiplication of his posteritie It may be said how could Abraham be iustified by such a faith Ans. The promise of the multiplication of his seede was a dependant of a more principall promise I am thy God all-sufficient Gen. 17. 1. and I am thy exceeding great reward Gen. 15. 11. In this carnall seede Abraham specially respected by the eye of faith the blessed seede of the woman He therefore beleeued the promise of a seede as it was a pledge vnto him of a thing more principall namely the fauour of God and as it was a meanes to effect the incarnation of the sonne of God In his example we are taught how we are to respect and vse earthly things we are to respect them as pledges of Gods fauour and to vse them as meanes to further vs to Christ and to the attainment of our saluation The third point is the propertie of Abrahams faith which was a faith against hope For he beleeued the promise of a seede when his bodie was halfe dead and Sarai was barren In like sort we keeping true religion and good conscience must in all our temptations crosses miseries infirmities against reason sense and feeling beleeue the promise of remission of sinnes and life euerlasting In the effect and fruit of Abrahams faith three things must be considered The first is what is meant by Imputation To impute properly is a speach borrowed from marchants and it signifies to recken or to keepe a reckening of expenses and receipts Thus Paul saith Philem. 18. If he haue done thee any wrong impute it to me that is set it on my reckening And this word is here applied to the Iudgement of God Because he
is our soueraigne Lord and we are his debters and he doth adiudge vnto men for their sinnes either pardon or punishment Imputation in God is twofold one Legall the other Euangelicall Legall is when God willeth and adiudgeth the reward to him that fulfilleth the law Thus Paul saith Rom. 4. 5. that the wages is imputed to him that worketh and that of debt Euangelicall imputation is when God accepts the satisfaction of Christ our suretie as a paiment for our sinnes In this sense is the word Impute taken ten times in the 4. chap. to the Rom. and in the fame is it vsed in this place The second point is what is imputed And it was imputed that is faith Faith here must be considered two waies first as a qualitie in it selfe and thus it is imperfect and consequently cannot be imputed to vs for our instification Againe faith must be considered as an instrument or hand holding and receiuing Christ and in this regard beleeuing is put for the thing beleeued And thus must this text be vnderstood It was imputed to him that is the thing which his faith beleeued was imputed to him by God for the act of beleeuing is not our iustice as I haue shewed The third point is what is meant by righteousnes Ans. That which is called in Scripture the Iustice of God which is sufficient to acquit a sinner at the barre of Gods iudgement Thus then the sense is manifest Abraham beleeued the promise of God specially touching the blessed seede and that which he beleeued namely the obedience of the Mediatour the blessed seede was accepted of God as his obedience for his iustification It is obiected that the obedience of Christ is to be imputed to none but to Christ who was the doer of it Ans. It is to be imputed that is ascribed to him as to the author thereof and withall because he did performe it in our roome and stead and that for vs it is to be imputed to vs. Secondly it is obiected that works are also imputed as well as faith Psal. 106. 31. Phinees exequuted iudgement and it was imputed to him for righteousnes Ans. There is iustice of the person and iustice of the act Iustice of the person is that which makes the person of man iust Iustice of the act is that which makes the act of the person iust and not the person it selfe Now the Psalme speakes onely of the iustice of Phinees action and the meaning of the words is this that God reputed his action as a iust action whereas men might happily condemne it This place therefore prooues not that workes are imputed for the iustification of any man Thirdly it is obiected that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false Bernard saith expressely Death is put to flight by the death of Christ and the iustice of Christ is imputed to vs and againe the satisfaction of Christ is imputed to vs. Againe sundrie of the Fathers as Augustine Hierome Chrysostome Theodoret Anselme entreating vpon the text of Paul 2. Cor. 5. 21. auouch that the iustice whereby we are iustified is not in vs but in Christ. And it is a receiued doctrine with them that a sinner is iustified by faith alone now faith alone presupposeth an imputation of iustice The vse Hence it followes that there is no merit of mans works either in the beginning or in the accomplishment of our iustification For faith is imputed for iustice to him that beleeueth and worketh not Rom. 4. 5. Againe by this we see there is but one iustification and that the second by workes whereby a man of a good man is made better is a meere fiction For iust Abraham is not iustified by his good workes wherewith he abounded but after his first iustification faith still is imputed to him for righteousnes Thirdly here we see what is that very thing whereby we are to appeare iust before God and to be saued and that is the Obedience of Christ imputed to vs of God and apprehended by our faith Lastly here we see our dutie God sits as a Iudge ouer vs he takes a reckening of vs for all our doings the law is an hand-writing against vs to some he imputes their sinnes to some he remits them We therefore must come into the presence of God plead guiltie and acknowledge our selues to be as bankrupts and intreat him to graunt pardon to vs and to accept the satisfaction of Christ for vs then will God not impute our sinnes but the obedience of Christ for our iustification and accept him as our suretie in life and death The declaration of the conclusion followes in the 9. verse and it shewes who are the true children of Abraham The meaning of the words must first be considered To be of faith is to be of Abrahams faith Rom. 4. 16. And to be of Abrahams faith is to beleeue and applie the promise of righteousnes and life euerlasting by Christ as Abraham did and to rest in it for our iustification and saluation v. 10. they are said to be of works who doe the works of the law and looke to be iustified thereby therefore they are of faith who beleeue in Christ looke to be saued and iustified thereby And they which thus beleeue with Abraham are said to be his children It may be demanded how Ans. Children of Abraham are of two sorts some by nature some by grace By nature are they which are of Abraham by the flesh or naturall generation as Ismael was By grace all beleeuers are children of Abraham and that three waies First by Imitation in that Abraham is set forth vnto vs as a patterne in the steppes of whose faith all true beleeuers walke Rom. 4. 12. Secondly beleeuers are children of Abraham by succession in that they succeede him in the inheritance of the same blessing Thirdly they are children to him by a kind of spirituall generation For Abraham by beleeuing the promise of a seede did after a sort beget them Indeede properly the promise and Election of God makes them children and Abraham by his faith beleeuing the foresaid promise receiues them of God as his children In this regard beleeuers are called children of the promise Rom. 9. 8. and the seede that is of the faith of Abraham Rom. 4. 16. Now then the meaning of the text is that beleeuers though vncircumcised are the children of Abraham It may be said what priuiledge is this Ans. Great for the children of Abraham are children of the couenant Act. 3. 25. and children of God Rom. 9. 8. The vse In this verse Paul sets downe one thing namely the true marke of the child of Abraham and that is to be of the faith of AbrahaÌ Here then marke first of all the Iewes though descending of Isaac are no children of Abraham because they follow not the faith of Abraham Secondly the Turks are no children though they plead descent from Agar sometimes and
and the markes of true religion which for his substance was known not onely to the Apostles but also to the Prophets and Patriarks So ancient is the true way of life and the doctrine of iustification by faith without workes Papists plead antiquitie for their religion but in vaine for the proper points and heads of their religion were taken vp since the daies of Christ some 200 yeares after some 400. some 600. some 800. some a thousand and some 1400 yeares after The third point is the speach or testimonie it selfe In thee shall all the Gentiles be blessed In thee that is in thy seede Christ Gen. 22. 18. who is in thy loynes into whome the Gentiles are ingrafted by faith and consequently into thee For they are the seede of Christ Isa. 53. 10. who is the seede of Abraham Againe here it is said All the Gentilis but Gen. 17. 4. Abraham is called the father not of all but of many nations Ans He is the father of many in respect of his fleshs and he is a father of all the Gentiles in regard of his faith Againe it is vsuall in scripture to put the word All for many Rom. 5. 15. 18. And the benediction here mentioned comprehends all the spirituall graces of God as vocation iustification glorification Eph. 1. v. 3. The vse In that the Lord saith All the nations shall be blessed in Abraham hence I gather that the nation of the Iewes shal be called and conuerted to the participation of this blessing when and how God knowes but that it shall be done before the ende of the world we know For if all nations shall be called then the Iewes Againe that which was foretold to Abraham is verefied in our eyes For this our English nation and many other nations are at this day blessed in this seede of Abraham Vpon the consideration of this we are admonished of many things First we are to giue to God great thankes and praise that we are borne in these daies For many Prophets and great Kings desired to see that which we see and could not obtaine it Secondly we must euery one of vs in our hearts amend and turne to God and vnfainedly beleeue in Christ that we may now in the acceptable day be partakers of the promised blessing The Lord saith Gen. 22. 18. In thy seede all the nations of the earth shall be blessed or blesse themselues because they shall vse all good meanes that they may be filled with the blessings of God Thirdly we must blesse all doe good to all and hurt none for we are heyres of blessings 1. Pet. 3. 8. Lastly we must here marke our comfort if we truly turne to God and beleeue in the holy seede of Abraham all things shall goe well with vs God shall blesse them that blesse vs and curse them that curse vs. Gen. 12. 3. The ninth verse is the conclusion of Pauls answer and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith though otherwise forrainers and Gentiles to Abraham shall be partakers of the same blessing of God with him It may be said How shall we haue the same blessing when we haue not the like faith Ans. god respects not the greatnes of our faith so much as the truth of it And if faith erre not in his obiect that is if we make Christ crucified our Redeemer and ioyne nothing to him if there be further a will to beleeue and to apprehend Christ with care and constancie to increase in faith and a purpose not to sinne God will accept this true and honest will for the deede 10 For as many as be of the works of the law are vnder the curse For it is written Cursed is euery one that continues not in all things written in the Law to doe them In these wordes Paul sets downe a second reason whereby he prooues that not onely the Iewes but also the Gentiles are blessed as Abraham was by faith And the reason is drawne from the contraries thus They that are of workes that is that looke to be iustified by workes are vnder the curse Therefore they that are of faith are blessed or iustified with Abraham Moreouer Paul addes the proofe of this second reason in the next words and it is framed thus They which fulfill not the law are cursed they which are of works fulfill not the law therefore they are accursed Whereas Paul saith that they are vnder the curse that will be of workes we see the whole world almost walkes in the way of perdition it is a conclusion of nature that we must be saued and iustified by our works The young Prince in the Gospel said Good master what must I doe to be saued The Iewes would not be subiect to the iustice of God but they estâblished their owne righteousnes of the law Rom. 10. 3. Our common people and they that should be wise say they looke to be saued by faith but indeede they turne their faith to workes For what is their faith surely nothing els as they say but their good meaning or their good dealing or their good seruing of God Hence againe it followes that the Papacie or Popish reli gion is the way to perdition in that it prescribeth and teacheth iustification by workes On the contrarie our religion is the safest and surest from daunger because it teacheth the free iustificatioÌ of a sinner by the blood of Christ. And this makes the Papists in the day of death to renounce iustification by their workes Steuen Gardiner a bloodie persecutor beeing on his death bed told of free iustification by the blood of Christ said You may tell this to me but doe not open this gappe to the people One of late in a publike execution of iustice said he would die a Catholike and withall he added that he looked to be saued onely by the passion of Christ. In the proofe of the reason three things are to be considered What the curse is who are cursed and when The curse is eternall woe and miserie and it is either in this life in the end of this life or in the life to come The curse in this life is either within man or without him The curse within man is manifold In the minde there is ignorance of God of our selues of true happines and of the means to attaine to it Againe there is a great difficultie with much paine to learne and retaine things to be learned and retained And this is a curse of God vpon our minds In the conscience there are manifold accusations terrours and feares arising vpon euery occasion and they are flashings as it were of the fire of hell vnlesse they be quenched in this life by the blood of Christ. In the will there in an inclination to all manner of sinnes without exception Againe there is hardnes of heart whereby the will of man is vnpliable to that which is good vnlesse
in the law but because we haue faith in vs and by that faith we apprehend the obedience of Christ in fulfilling of the law Obiect VII Rom. 13. 8. Loue is the fulfilling of the law and the regenerate loue their neighbours Ans. If we could loue our neighbour as our selues perfectly we should then fulfill the whole law But our loue is imperfect Obiect UIII He that is borne of God sinnes not 1. Ioh. 3. he that sinnes not fulfills the law Ans. He that is borne of God sinnes not that is he doth not commit sinne or make a practise of sinne He may fall of frailtie yet then he recouers himselfe and doth not keepe a course in sinning This is the meaning of S. Iohn Obiect IX The commandements of God are not grieuous 1. Ioh. 5. Ans. They are not grieuous three waies first in respect of remission because they that beleeue in Christ haue the transgression of the law pardoned Secondly in respect of imputation because Christs obedience in fulfilling the law is imputed to euery beleeuer Thirdly in respect of inchoation For they that beleeue receiue the spirit of God wherby they are inabled to indeauour themselues to obey God in all his commandements Otherwise in respect of our owne personall obedience they are a yoke that no man can beare Obiect X. The workes of God are perfect Deut. 32. 4. Good workes are workes of God therefore they are perfect Ans. Workes that are meerely workes of God which he worketh by himselfe and not by man they are all perfect and thus must the text in Moses be vnderstood Now good works are works of God in vs and withall they are our workes hauing their beginning in the minde and will of man and hence they are defiled For when the first and second cause concurre in a worke the said worke takes vnto it the condition of the second cause Water pure in the fountaine is defiled when it passes by the filthie channell Obiect XI If God haue giuen vs an impossible law he is more cruell then any tyrant Ans. When God first gaue the law he also gaue power to fulfill the law If the law be impossible it is not Gods fault but mans who by his owne fault hath lost this power of keeping the law The ground before named of the double fulfilling of the law one for this life the other for the life to come is false For there is onely one generall and vnchangeable sentence of the law Cursed is euery one that continues not in all things written in the law to doe them I now come to other vses of the former conclusion If the law be impossible then must we seeke for the fulfilling of it forth of our selues in Christ who is the ende of the law for righteousnes to them that beleeue Hence it followes necessarily that our iustification must be by the imputation or application of Christs iustice vnto vs. Because we cannot fulfill the law we must make it a glasse to see our impotencie and what we cannot doe and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God Thus come we to be doers of the law and no otherwise Againe it may be demanded considering we cannot fulfill the law how our works can please God Ans. In euery good worke there is something that is Gods and something that is ours alone The defect of the worke is ours alone and that is pardoned to the beleeuer That which is good in the worke is from God and that he approoueth as beeing his owne And thus euery good worke is said to please God Lastly after that we haue begunne to please God in obedience to his lawes considering we fulfill them not all boasting of our goodnes must be laid aside and we must humble our selues vnder the hand of God euen to the death Read the practise of Dauid Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1. 11 And that no man is iustified by the law in the sight of God it is manifest For the iust liueth by faith 12 And the law is not of faith but he that shall doe these things shall liue in them The meaning By the law that is the law not onely ceremoniall but also iudiciall and morall Indeede the occasion of Pauls disputation in this place is taken from Circumcision pertaining to the ceremoniall law but he inlarges his disputation from one part to the whole law For they which thought Ceremonies necessarie to iustification would much more thinke morall duties necessarie And that Paul speakes here of the morall it appeares by the 10. verse where he alleadgeth a sentence that specially appertaines to the morall law Cursedis euery one c. Againe the law may be considered two waies in the iustification of a sinner first as it iustifieth without Christ. Secondly as it iustifieth with Christ and both waies it is excluded from iustification and here specially in the second regard For the intent of the Galatians was to ioyne Christ and the law in the worke of our iustification Before God that is in the iudgement of God before whose iudgement seat we must all appeare and be iudged The iust shall liue by faith The scope of these words is this The Iewes were oppressed by the Babylonians and it was further told them by the Prophet that they should be ledde into captiuitie by the saide Babylonians Now in this distresse of theirs the Lord sets downe the dutie of the faithfull Iewes namely that they must stay themselues by their faith in the Messias and consequently that they shall haue safetie in this life in the middest of all dangers and in the ende haue eternall life And Paul applies this text to his purpose thus Life eternall comes by faith and therefore true righteousnesse before God is by faith For righteousnes is the foundation of life eternall and therefore it is called iustification of life Rom. 5. 17. The law is not of faith The meaning of these words must be gathered by the opposition in the latter part of the verse but he that doth these things shall liue in them And the meaning is this The law doth not prescribe faith in the Messias neither doth it promise life to him that beleeueth in the Messias but to him that doth the things contained in the law In these wordes Paul addes a new argument to the former thus Iustice is by faith the law is not of faith therefore the law is not our iustice Or again thus He that is iustified is iustified by faith the law iustifies no man by faith therefore the law doth not iustifie The conclusion is first in the 11. verse The proposition is expressed and confirmed by the testimonie of the Prophet Habacuk The assumption is in the 12. verse The vse WheÌ Paul saith No maÌ is iustified by the law in the sight of God he makes
a double iustification one before God the other before meÌ Iustification before God is when God reputes a man iust that onely for the merit and obedience of Christ. Iustification before men is when such as professe faith in Christ are reputed iust of men By this distinction Paul who saith that a man is iustified by faith without workes Rom. 3. 28. and Iames who saith that Abraham was iustified by faith and workes Iam. 2. 24. are reconciled for Paul speakes of iustification before God as he himselfe expressely testifieth Rom. 4. 2. and S. Iames speakes of iustification before men which is not onely by the profession of faith but also by workes In the same sort there is a double Election One speciall whereby God knowes who are his The other is more generall whereby we repute all men to be Elect that professe faith in Christ leauing secret iudgements to God Thus Paul writes to the Ephesians Philippians c. as Elect. And the Ministers of the word are to speake to their congregations as to the Elect people of God In the same manner there is a double sanctification one before God in truth Eph. 4. 28. the other before men in the iudgement of charitie Thus men are said to tread vnder foote the blood of Christ wherewith they were sanctified Hebr. 10. 29. Thus all that are of right to be baptised are holy and regenerate not in the iudgement of certentie which is Gods but in the iudgement of charitie which is mans secrets alwaies reserued to God Againe when Paul saith in the sight of God he giues vs to vnderstand that there is an vniuersall iudgement of God before whome we must all appeare and be iudged And when Paul saith in the time present that God iustifieth though not by workes he signifies that this iudgement is alreadie begunne vpon vs euen in this life This must teach vs to walke in godly and holy conuersation in the feare of God and to watch and pray that we may be found worthie to stand before God Malefactours when they are going to iudgement and when they see the Iudge set lay aside skorning and bethinke themselues what to say or doe Now we are these malefactours and we know that God hath alreadie begunne to giue iudgement of vs and therefore we must prepare our selues to make a good reckoning In the testimonie of the Prophet our dutie is set downe and that is that we must in this world liue by faith That we may liue by faith we must doe two things One is to choose the true God for our God the second is in our hearts to cleaue vnto him and that according to his word First therefore we must cleaue fast to his commandements by entring into the way of his precepts and by walking in them For this cause we must haue alwaies about vs the eye of knowledge to direct our steps in the wayes of God that we euer keepe our selues in our callings that is the dutie we owe to God and man Secondly while we stand in the waies of God we shall be assailed with many Temptations on the right hand and on the left therefore we must further cleaue to the promises of God beleeuing his presence protection and assistance in all temptations and daungers And this our faith must be as it were a hand to stay vs. Here two caueats must be remembred One that we must not prescribe vnto God the manner of his assistance but leaue it with other circumstances of time and place to God The second is when all earthly things faile vs we must rest vpon the bare word of God and beleeue the promise of remission of sinnes and life euerlasting This is to liue by faith And this dutie must be practised when we are in the field to fight for our countrey when we lie on our death beddes and when we are in any danger Marke further Paul saith the iust man liues by faith he therefore that is iustified continues to be iustified by his faith and therfore the second iustification that is said to be by our works is a meere fiction And in that none liues by faith but he that is a iust man we see that true faith is alwaies ioyned with the Purpose of not sinning or with the iustice of good conscience and where they are seuered there is no more but a meere pretence of faith When Paul saith the Law is not of faith he sets downe the maine difference betweene the Law and the Gospel The law promiseth life to him that performs perfect obedience that for his works The Gospel promiseth life to him that doth nothing in the cause of his saluation but only beleeues in Christ and it promiseth saluation to him that beleeueth yet not for his faith or for any worke els but for the merit of Christ. The law theÌ requires doing to saluation and the Gospel beleeuing and nothing els Obiect I. The Gospel requires repentance and the practise of it Ans. Indeede the law doth not teach true repentance neither is it any cause of it but onely an occasion The Gospel onely prescribes repentance and the practise thereof yet onely as it is a fruit of our faith and as it is the way to saluation in which we are to walke and no otherwise Obiect II. The law requires and commands faith Ans. The law requires faith in God which is to put our affiance in him But the Gospel requires faith in Christ the Mediatour Godman and this faith the law neuer knew Obiect III. In the Gospel there are promises of life vpon condition of our obedience Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh ye shall liue 1. Ioh. 1. 9. If we confesse our sinnes God is faithfull to forgiue them Ans. The promises of the Gospel are not made to the worke but to the worker and to the worker not for his work but for Christs sake according to his worke As for example promise of life is made not to the worke of mortification but to him that mortifieth his flesh and that not for his mortification but because he is in Christ and his mortification is the token or euidence thereof And therefore it must be remembred that all promises of the Gospel that mention works include in them Reconciliation with God in Christ. Obiect IV. Faith is a vertue and to beleeue is a worke therefore one worke is commanded in the Gospel and is also necessarie to saluation Ans. The Gospel considers not faith as a vertue or worke but as an instrument or hand to apprehend Christ. For faith doth not cause effect or procure our iustification and saluation but as the beggers hand it receiues them beeing wholly wrought and giuen of God This distinction of the law and the Gospel must be obserued carefully For by it we see that the Church of Rome hath erroniously confounded the law and the Gospel for this many hundred yeares The law of Moses say they
written in tables of stone is the law the same law of Moses written in the hearts of men by the holy Ghost is the Gospel But I say againe that the law written in our hearts is still the law of Moses And this ouersight in mistaking the distinction of the Law and the Gospel is and hath bin the ruine of the gospel We must here further obserue that beleeuing and doing are opposed in the article of our iustification In our good conuersation they agree faith goes before and doing followes but in the worke of our iustification they are as fire and water Hence I gather that to the iustification of a sinner there is required a speciall and an applying faith for generall faith is numbred among the works of the law and the deuills haue it This kind of beleeuing therefore and doing are not opposite Againe hence I gather that works of faith and grace are quite excluded from iustification because the opposition doth not stand betweene beleeuing and the works of nature but simply betweene beleeuing and doing Lastly it may be demaunded why the Lord saith He that doth the things of the law shall liue considering no man since the fall can doe the things of the law Ans. The Lord since mans fall repeates the law in his old tenour not to mocke men but for other waightie causes The first is to teach vs that the law is of a constant and vnchangeable nature The second is to aduertise vs of our weaknes and to shew vs what we cannot doe The third is to put vs in minde that we must still humble our selues vnder the hand of God after we haue begunne by grace to obey the law because euen then we come farre short in doing the things which the law requires at our hands 13 Christ hath redeemed vs from the curse of the law when he was made a curfe for vs for it is written Cursed is euery one that hangeth on the tree 14 That the blessing of Abraham might come to the Gentiles through Christ Iesus that we might receiue the promise of the spirit by faith Paul hauing prooued the truth of his doctrine by sundrie arguments in the former part of this chapter he here answereth an obiection the occasion whereof is from the 10. verse It may be framed on this manner If they be accused that continue not in all things written in the law to doe them then all men are accursed and the Gentiles are not partakers of the blessing of Abraham as you haue said Answer is here made that to them that beleeue there is full redemption from the curse of the law And Paul for the better inlightning of his answer here makes a description of our redemption by foure arguments The first is the author Christ hath redeemed vs from the curse of the law The second is the forme or manner of our Redemption in these words When he was made a curse for vs. And this forme is further declared by the signe in these words for it is written Cursed is euery one that hangeth on the tree The third argument is in the end in these words that the blessing of Abraham might come on the Gentiles The last is also an other ende that we might receiue the promise of the spirit Touching the Author in these words Christ hath redeemed vs from the curse of the law sundrie things may be learned First of all comparing these words with the 10. verse or comparing the answer and the obiection together we see and are to obserue that the threatnings of the law are to be vnderstood with an exception from the Gospel All are cursed saith the law that doe not continue to doe all things written therein Except they haue pardon and be redeemed by Christ saith the Gospel And thus are all curses of the law to be conceiued with a limitation or qualification from the Gospel Againe in that Christ hath redeemed vs from the curse of the law here is our comfort that neither hell nor death nor SataÌ hath any right or power ouer vs so be it we do vnfainedly beleeue in Christ. For we are bought with a price And for this cause we must be admonished not to feare any euill ouermuch as the reuilings and curses of euill tongues withcraft the plague pestilence famine the sword or death For the curse which makes all these and many other things hurtfull vnto vs is remooued from them that are in Christ. And therefore all immoderate feare should be restrained Thirdly our dutie is to glorifie God and Christ who hath redeemed vs and that both in bodie and soule The redeemed must liue according to the will of their redeemer 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie Lastly here an obiection made by some may be answered If say they we were redeemed by Christ beeing captiues to the deuill the price of our Redemption was paid to him and not to God Ans. We were captiues properly to the iustice of God in the law to the order whereof we stand subiect and by this meanes we are captiues to the curse of the law and consequently to the deuill who is the minister of God for the Execution of the said curse And beeing captiues to the deuill no otherwise then as he is the minister of God for the infââcting of punishment the price must not be paid to him but to God who is the principall and hath a soueraigntie ouer him and vs. I come now to the forme of our Redemption Who was made a curse for vs. For the better vnderstanding of these words foure points are to be handled The first is what is this curse Ans. A double death the first of the bodie the second of the soule The first is the separation of the bodie and soule The second is the separation of the whole man from God not in respect of his vniuersall power and presence for the very damned haue their moouing and beeing from him but in respect of his fauour and speciall loue whereby God ceaseth to be their God And this is death indeede whereof the first is but a shadow and this is the curse of the law The second point is How Christ was a curse or accursed who is the fountaine of blessednes Ans. He is not so by nature for he is the naturall sonne of God nor by his owne fault for he is the vnspotted lambe of God but by voluntarie dispensation and therefore Paul saith he was made a curse And he was made a curse first because he was set a part in the eternall counsell of the Father Sonne and holy Ghost to be our redeemer and consequently to be a curse In this regard the father is said to haue sealed him Ioh. 6. 27. and he is said againe to be prcordained before all worlds 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God Act. 3. 22. Secondly he was made a curse
the secrets of our hearts to God Whereas Paul saith that a Mediatour is not of one but a third betweene two at the least it may be demaunded how Christ can be mediatour betweene man and God considering he is God Ans. Though Father Sonne and holy Spirit be one and the same in respect of Godhead yet are they distinct in respect of person or in respect of the manner of subsisting so as the Father is the father not the Sonne or holy Ghost the Sonne the sonne and not the Father or the H. Ghost the holy Ghost the holy Ghost and not the father or the sonne The sonne then and the father beeing persons really distinct the sonne may be and is Mediatour first of all in respect of order to the father and in him to the sonne and the holy Ghost For the three persons beeing of one nature and will when the father is appeased in him also the sonne and the holy Ghost are appeased Thus Iohn saith If any man sinne we haue an aduocate with the father It may be said that Christ cannot be Mediatour to himselfe Ans. In Christ consider his nature and his Office By nature he is the sonne of God by office he is Mediatour and thus he is God-man or Man-god and as Mediatour by voluntarie dispensation he is inferiour to himselfe as he is the essentiall sonne of God And in the same manner Christ as God-man is Mediatour to himselfe as he is the sonne of God For as he is the sonne of God he is the partie offended as he is Mediatour God-man he is the partie that makes reconciliation Lastly the propertie of God must be obserued that he is vnchangeable Iam. 1. 17. Mal. 3. 16. It may be obiected that God is saide in Scripture to repent Ans. God is said to repent not because he changeth either nature or will but because he changeth his actions of mercie and loue into effects of anger after the manner of men Againe it may be obiected that God changed the law and abolished ceremonies Ans. This God did by an vnchangeable decree before all worlds and so the change is in the law and not in God For God can decree to change this or that without change The vse Gods vnchangeablenes is the foundation of our comfort Saint Paul saith If we loue God we are knowne of him 1. Cor. 8. 3. Now the first we may certenly finde in our selues namely the loue of God and Christ and for the second God is vnchangeable For they which are once knowne of God are euer knowne of him and that euen then when they feele nothing but Gods anger Againe we are put in minde to be vnchangeable in good things as in faith hope loue good counsells honest promises and such like specially in the maintenance of true religion For we ought to be like vnto God It is the poesie of our grations Queene Semper eadem Alwaies one and the same no doubt in good things specially in the religion established among vs. The same must be the minde of all good subiects and all good people 1. Cor. 15. 58. 21 Is the law then against the promise of God God forbid for if there had beene a law giuen which could haue giuen life surely righteousnesse should haue beene by the law 22 But the Scripture hath included all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue In these words Paul propounds and answers an other obiection in number the fourth The occasion of the obiection is taken out of the former words in which Paul saith the law is for transgressions It may be framed on this manner If the law serue to conuince and condemne vs of sinne it serues not to giue life but to kill and so it is contrarie to the promise which giuethlife The answer is made negatiuely God forbid And a double reason is rendered of the deniall The first is this If the law could giue life it should also giue iustice or iustifie and so it should be contrarie to the promise because then there should be two contrarie waies of iustification one by faith alone the other by faith with workes Therefore in that it kills and condemnes it is not contrarie to the promise The second reason is in the 22. verse Things subordinate whereof one serues for the other are not contrarie the law and the promise are subordinate for the law prepares the way for the accomplishing of the promise in that it shuts all vnder sinne that the promise may be giuen to them that beleeue in Christ. The vse In that Paul reiects the blasphemous obiection with God forbid we are taught to auoid things said or done to the dishonour of God with loathing and detestation When it was related to Ahab and Iezabel that Naboth had blasphemed God they beeing idolaters solemnise a fast pretending danger by the sinne 1. King 21. 12. Caiphas supposing that Christ had blasphemed rent his garments Math. 26. When Iob did but suspect his children of blaspheming God he called them and sanctified them Iob 1. 5. It is the fault of our daies that many blaspheme by cursing swearing c. without feare and many doe it as many dissolute souldiers in a brauerie and hearers thereof for the most part are nothing mooued thereat so ordinarie is the offence This shewes the wickednes of our times In the first reason Paul deliuers a notable conclusion namely that the thing which is the meanes to procure life vnto vs is also the meanes of our iustice or iustification before God And good reason For iustice causeth life and that which giueth life first of all giueth iustice Hence it followes that workes cannot meritoriously deserue eternall life For if life be by the workes of the law then iustice also but that cannot be for we must first of all be iustified before we can doe a good worke Let the Papists consider this Againe they which teach that faith is alone in iustification and that both faith and workes concurre as causes of saluation are deceiued For by the former conclusion of Paul if workes be causes of saluation then must they also haue a stroake in our iustification which they haue not And therefore they are the way of our saluation but not any cause at all Lastly here we see that many among vs doe not hold Christ or beleeue in him aright for their iustification because they hold him without change of heart and life For by Pauls conclusion whome Christ quickneth them he iustifieth and whome he doth not quicken them he doth not iustifie Examine thy selfe then if Christ haue sanctified and renewed thy heart thou art iustified if thy heart be yet vnsanctified and thy life vnreformed deceiue not thy selfe with fond imaginations thou art not yet iustified The 22. verse followeth containing the second reason And first let vs consider the meaning of the words The Scripture the words are in the Originall thus That
scripture namely the Scripture before named the written law in the bookes of the old Testament And further by the law we must vnderstand God in the law Rom. 11. 32. God hath concluded all vnder vnbeleefe Concluded The law is compared to a Iudge or sergeant sinne to a prison And the law is said to conclude or inclose men vnder sinne because it doth to the full accuse and conuince vs of sin so as our mouthes are stopped and we haue no way to escape All All men that came of Adam by generation with all that comes from them their thoughts desires wordes and deedes The promise The thing promised which is Remission of sinne and life euerlasting By the faith of Christ That is the faith whereof Christ is both the author and matter This is added to signifie vnto vs who are true beleeuers namely they which are beleeuers by the faith of Christ. Against this text of Paul blind reason mooueth many questions as namely why God created man and then suffered him to fall why God did not restraine the fall of Adam to his person but suffers it to inlarge it selfe to all mankind so as all be shut vp vnder sinne why the promise is not giuen to all but onely to beleeuers But there are two speciall grounds vpon which we are to stay our minds The first is that God hath an absolute soueraigntie and lordship ouer all his creatures We may not therefore dispute the case with God Rom. 9. 20. He may doe with his owne what he will Math. 20. 15. The second is that the waies and iudgements of God are a gulfe into which the more we search the more we plunge our selues because they are vnsearchable Rom. 11. 33. Marke the phrase of Paul the Scripture concludes all vnder smne if it conclude or shut vp then it determines what is sinne what not And if this be so then it may also determine what is true and what is false and so be truly tearmed a Iudge of controuersies in religion If it shut vp sinners vnder their sinne then also it shuts them that erre vnder their errour for errours be sinnes and fruits of the flesh It is said blasphemously that if the Scripture be a Iudge it is but a dumme Iudge and I say againe that offenders may plead for themselues on this sort that the law is but a dumme Iudge when it condemnes them and shuts them vnder sinne but they shall finde it hath a loud voice in their consciences when they read it seriously and examine themselues by it euen so the Scripture speakes sufficiently for the determination of truth and falshood in matters of saluation when it is searched with care and humilitie When Paul saith We are all shut vp vnder sinne he puts vs in minde of our most miserable condition that we are captiues of sinne and Satan inclosed in our sinnes as in a prison like imprisoned malefactours that waite daily for the comming of the Iudge and stand in continuall feare of execution And seeing our condition is such we must labour to see and feele by experience this our spirituall bondage that we may say with Paul We are sold vnder sinne and that we know there is no goodnes dwelling in our flesh Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe if we seriously bethinke our selues that we are captiues of sinne and worthie of death it will make vs with contentation of minde to beare the miseries of this life sicknes pouertie reproch banishment c. considering they come farre short of that we haue deserued who are no better then slaues of sinne and Satan Whereas Paul saith that all men with all that proceeds from them is shut vnder sinne he teacheth that all actions of men vnregenerate are sinnes The wisdome of the flesh that is the wisest cogitations counsells inclinations of the flesh are enmitie vnto God Rom. 8. 5. To the vncleane all things are vncleane Tit. 1. 15. An euill tree cannot bring forth good fruit Mat. 7. It may be obiected that naturall men may doe the workes of the morall law as to giue almes and such like Rom. 2. 14. Ans. Sinnes be of two sorts One is when any thing is done slat against the commandement of God The second is when the act or worke is done which the law prescribes yet not in the same manner which the law prescribes in faith in obedience to the glorie of God In this second regard morall works performed by naturall men are sinnes indeede Hence it followes that Libertie of will in the doing of that which is truly good is lost by the fall of Adam and that man cannot by the strength of naturall will helped by grace applie himselfe to the calling of God Whereas Paul saith that the promise is giuen to beleeuers it is manifest that the promise is not vniuersall in respect of all maÌkind but only indefinite and vniuersall in respect of beleeuers Wherfore their doctrine is not sound that teach the Redemption wrought by Christ to be as generall as the sinne of Adam Indeede if we regard the value and sufficiencie of the death of Christ it is so but if we respect the Communication and donation of this benefit it is not For though all be shut vnder sinne yet the promise is onely giuen to them that beleeue It is obiected that God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Ans. The text in hand shewes that by the world we are to vnderstaÌd all beleeuers through the whole world And whereas Paul saith God shut vp all vnder vnbeleefe that he might haue mercie vpon all Rom. 11. 32. his meaning is here set downe that he shut both Iewes and Gentiles vnder vnbeleefe that he might haue mercie vpon all that beleeue both of Iewes and Gentiles Marke further the ende of the law is conuiction and the ende of our conuiction is that the promise of mercie may be giuen to them that beleeue Here is notable comfort with incouragement to all good duties Doth the law as it were in the name of God arrest thee doth it accuse and conuince thee of manifold sinnes doth it arraigne thee at the barre of Gods iudgement and fill thy soule with terrour dost thou by the testimonies of the law and thine owne conscience see and feele thy selfe to be a most miserable and wretched sinner well It may be thou thinkest that all this is a preparation to thy damnatioÌ but it is not For it is coÌtrariwise a preparation to thy saluation For the law with a loud voice in thy heart proclaimes thee a sinner and threatens thee with perdition but the end of all this is that Iesus Christ may become a Sauiour vnto thee so be it thou wilt come vnto him and beleeue in him For he saues no sheepe but the lost sheepe and he calls not iust men but sinners to repentance Let vs therefore with all our
if he fall into any offence of frailtie yet doth he not make a practise of sinne as the wicked and vngodly doe It may be saide the Galatians and all the Galatians are the children of God but what is that to vs Ans. They among vs that professe true saith in Christ with care to keepe good conscience are likewise to hold themselues to be children of God He beleeues not the Gospel that doth not beleeue his owne adoption For in the Gospel there is a promise of all the blessings of God to them that beleeue and there is also a commandement to applie the said promise to our selues and consequently to applie the gift of adoption to our selues When we are bidden to say Our father we are bidden to beleeue our selues to be children of God and so to come vnto him Therefore with Paul I say that all we that truly beleeue in Christ and haue care to lead a good life all I say are indeede the children of God The vse Comforts arising by this benefit are many First if thou be Gods child surely he will prouide all things necessarie for thy soule and bodie Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs when this is done our care is ended As for the good successe of our labours we must cast our care on God who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares liue like fatherlesse children Secondly in that we are children we haue libertie to come into the presence of God and to pray vnto him Eph. 3. 12. Thirdly nothing shall hurt them that are the children of God The plague shall not come neere their tabernacle they shall walke vpon the lyon and the aspe and tread them vnder foote Psal. 91. 13. All things shall turne to their good Rom. 8. 28. And the rather because the Angels of God pitch their tents about them Lastly God will beare with the infirmities and frailties of them that are his children if there be in them a care to please him with a Purpose of not sinning Malach. 3. 7. If a child be sicke the father or mother doe not cast it out of dores much lesse will God The duties First if ye be Gods children then walke worthie your profession and calling Be not vassalls of sinne and Satan carrie your selues as kings sonnes bearing sway ouer the lusts of your owne hearts the temptations of the deuill and the leud customes and fashions of this world When Dauid kept his fathers sheepe he behaued himselfe like a shepheard but when he was called from the sheepefold and chosen to be king he carried himselfe accordingly So must we doe that of children of the deuill are made the children of God And if we liue according to the lusts of our flesh as the men of this world doe whatsoeuer we professe we are in truth the children of the deuill Ioh. 8. 44. 1. Ioh. 3. Secondly we must vse euery day to bring our selues into the presence of God and we must doe all things as in his sight and presence presenting our selues vnto him as instruments of his glorie in doing of his will This is the honour that the child of God owes vnto him Mal. 1. 6. Thirdly our care must be according to the measure of grace to resemble Christ in all good vertues and holy conuersation For he is our eldest brother the first borne of many brethren and therefore we should be like vnto him 1. Ioh. 3. 2 3. Fourthly we must haue a desire and loue to the word of God that we may grow by it in knowledge grace and good life For this is the milke and foode whereby God feedes his childreÌ 1. Pet. 2. 2. Such persoÌs theÌ amoÌg vs that haue no loue or liking of the word but spend their daies in ignoraÌce securitie shew themselues to be no children of God The child in the armes of the mother or nurce that neuer desires the brest is certenly a dead child Lastly we must put this in our accounts that we must haue many afflictions if we be Gods children for he corrects all his children And when we are vnder the rodde of correction we must refigne our selues to the will and good pleasure of God This is childlike obedience and this must be done in silence and with all quietnes then God is best pleased The internall meanes of Adoption is Faith in Christ. And for the better conceiuing of it three questions are to be propounded The first what a kind of faith is this Ans. A particular or speciall faith and it hath three acts or effects The first is to beleeue Christ to be Jesus that is a Sauiour the second is to beleeue that Christ is my or thy Sauiour the third is to put the confidence of heart in him When Thomas felt the wounds of Christ he said My Lord and my God and thereupon Christ said Because thou hast seene thou beleeuest Ioh. 20. 29. Here marke that to beleeue Christ to be my Christ is faith Against this speciall faith the Papists obiect three arguments The first is this Euery speciall faith must haue a speciall word of God for his ground but there is no speciall word that thy sinnes or my sinnes are forgiuen by Christ therefore there is no speciall faith Ans. We haue that which in force and value is equiualent to a speciall word namely a generall promise with a commandement to applie the said promise to our selues Secondly I answer that the word and promise of God generally propounded in Scripture is made particular in the publike Ministerie in which when the word is preached to any people God reueales two things vnto them one that his will is to saue them by Christ the other that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God is as much as if an Angel should particularly speake vnto vs from heauen The second Argument Speciall faith say they is absurd because by it a sinner must beleeue the pardon of his sinnes before he hath it in as much as faith is the meanes to obtaine pardon Ans. The giuing and the receiuing of pardon and faith are both at one moment of time for when God giues the pardon of sinne at the same instant he causeth men to receiue the same pardon by faith For order of nature faith goes before the receiuing of the pardon because faith is giuen to them that are to be ingrafted into Christ and pardon to them that are in Christ for time it doth not and therfore this second argument is absurd The third Argument The full certentie and perswasion of Gods mercie in Christ followes good conscience and good workes and therefore faith followes after Iustification Ans. There be two degrees of faith A weake faith and a strong faith A weake faith is that against which doubting much preuailes in
righteousnes and iudgement and then he will bring vpon them all that he hath spoken Gen. 18. 19. to the Israelites he saith that they must turne and obay and then he will make all his promises and couenants good Deut. 30. 1. 6. and Isa. 1. 16 17 19. To the Iewes Peter saith Repent first and then they shall be baptized for the remission of sinnes Act. 2. 38. 42. And Philip saide to the Eunuch If thou beleeuest with all thy heart thou maist be baptized Act. 8. 37. The vse By this order we see that the commandement to beleeue and to repent is more large and generall then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue and the promise is made onely to such hearers as doe indeede turne and beleeue therefore it is a falshood to imagine that the promise of saluation belongs generally to all mankind Againe by this order it appeares that Repentance belongs to baptisme and it is one of the first things that are required and therefore it is follie to make Repentance a distinct meanes of saluation and a distinct sacrament from baptisme Thirdly if it be demanded why so many persons that haue bin baptized liue for all this as if they had not bin baptized in the common sinnes of the world like prophane Esaus and yet doe comfort themselues in their baptisme Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme but they deale preposterously ouerslipping the commandement of repenting and beleeuing and in the first place lay hold of Gods promise made to them in baptisme This is the cause of so much prophanesse in the world Againe there be many persons that haue bin baptized who neuertheles cannot abide to heare and read the word of God and the reason is because they obserue not the order of their baptisme first of all to become disciples and then to lay hold of the promises of God They likewise are to be blamed that bring vp their youth in ignorance For they are baptized vpon condition that they shall become disciples of Christ when they come to yeares of discretion And they are by this meanes barred from all the mercies of God for we must as good disciples obay the commandement that biddes vs turne and beleeue before we can haue any benefit or profit by any of the promises of God Lastly we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme which is first of all to turne vnto God according to all his lawes and secondly vpon our conuersion to lay hold of the promises of God and the confirmation thereof by the sacraments Thus shall we find comfort in the promises of God and haue true fellowship with God if we beginne where he beginnes in making of his couenant with vs and end where he ends And this we must doe not onely in the time of our first conuersion but also afterward in the time of distresse and affliction and at such times as by frailtie we fall and offend God In a word if for practise we alwaies keepe our selues to this order we shall find true comfort in life and death It followes Baptizing them into the name or in the name of the Father Sonne and holy Ghost These words signifie first to bap tize by the commandement and authoritie of the Father Son and holy Ghost secondly to baptize by and with the inuocation of the name of the true God Whatsoeuer ye doe in ward or deede doe it in the name of our Lord Iesus Christ that is by the in vocation of the name of Christ. Col. 3. 17. Thirdly to baptize in the name c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him and that he is receiued into the houshold or familie of God as a child of God a member of Christ and the temple of the holy Ghost Thus Iacob faith in the adoption of Ephraim and Manasses Let them be mine and let my name be called vpon them Gen. 48. 5. 16. And Paul saith that the Corinthians might not be named and distinguished by Paul Cephas Apollos because they were not baptized into their names but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase Here we see what is done in baptisme the Couenant of grace is solemnised betweene God and the partie baptised And in this couenant some actions belong to God and some to the parties baptised Gods actions are two The first is the making of promise of reconciliation that is of remission of sinnes and life euerlasting to them that are baptised and beleeue The second is the obsignation or sealing of this promise and that is twofold outward or inward The outward seale is the washing by water and this washing serues not to seale by nature but by the institution of God in these words baptize them c. and therefore Paul saith cleansing the Church by the washing of water in the word Eph. 5. 26. The inward sealing is by the earnest of Gods spirit Eph. 1. 13. The action of the partie baptized is a certaine stipulation or obligation whereby he binds himselfe to giue homage to the Father Son and holy Ghost This Homage stands in faith whereby all the promises of God are beleeued and in Obedience to all his coÌmandements The signe of this obligation is that the partie baptized willingly yeelds himselfe to be washed with water It is not saide in the name of God but in the name of the Father Sonne and holy Ghost to teach vs the right way to know and to acknowledge the true God This Knowledge stands in sixe points all here expressed The first is that there is one God and no more For though there be three that are named yet there is but one name that is one in authoritie will and worship of all three And elswhere men are said to be baptized into the name of the Lord. Act. 10. 48. The second is that this one true God is the Father Sonne and holy Ghost A mysterie vnsearchable The third that these three are really distinct so as the Father is first in order the Sonne the second and the holy Ghost not the first or second but the third The fourth is that they are all one in operation Ioh. 5. 19. and specially in the act of reconciliation or couenant making For the father sends the sonne to be our Redeemer the sonne workes in his owne person the worke of redemption and the holy Ghost applies the same by his efficacie The fift is that they are all one in worship for the Father Sonne and holy Ghost are ioyntly to be worshipped together and God in them The last is that we are to know God not as he is in himselfe but as he hath reuealed himselfe vnto vs in
the sacrament is administred And that it may conferre grace some say that the saide action hath vertue in it for this purpose which passeth away when the action is ended others say it hath no vertue in it but that Gods vsing of the action eleuates it and makes it able to conferre grace But this doctrine is a fiction of the braine of man Iohn the Baptist Math. 3. 11. makes two baptizers himselfe and Christ and he distinguisheth their actions his owne action is to wash with water and the action of Christ is to wash with the holy Ghost This distinction he would not haue made if he by the washing of water had conferred the holy Ghost Paul saith Christ sanctifieth his Church by the washing of water through the word Eph. 5. 26. Baptisme therefore doth not conferre grace because the bodie is washed with water but because when it is washed the word of promise is beleeued and receiued The Apostles are called fellow-workers with God 1. Cor. 3. 9. and yet in the worke of regeneration and in giuing of life they are not any thing v. 7. Peter saith directly that the washing away of the filth of the flesh doth not saue but the stipulation that a good conscience makes to God 1. Pet. 3. 21. The worke of creation is from God immediatly and onely now regeneration is a worke of creation and therefore it is of God immediatly and not immediatly from the sacrament and mediatly from God The flesh of Christ is eleuated and exalted aboue the condition of all creatures neuertheles vertue to giue life is not in the flesh of Christ but in the godhead much lesse then shall the sacraments haue vertue in them to conferre grace Faith is said to iustifie yet not by his owne vertue for it doth not cause our iustification but serue as a meanes to apprehend it when it is caused by God how then shall the sacraments cause iustification Lastly if the outward washing of the bodie be eleuated aboue his naturall condition in the administration of baptisme then so oft as the outward element is vsed in any sacrament there is a miracle wrought and Ministers of sacraments are workers of miracles which may not be said Againe their doctrine is erronious in that they teach that the outward act in the Sacrament performed by the Minister coÌfers grace where there is no gift of faith to receiue that which is conferred contrarie to that saying Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God Indeed they say there must be faith and repentance to dispose the partie but this disposition serues onely to take away impediments and not to inable vs to receiue that which God giueth The vse We must not thinke it sufficient that we come to the Church heare Gods word and pray contenting our selues in the worke done For thus shall we deceiue our selues but in doing these acts of religion we must in our hearts turne vnto God and by faith imbrace his promises otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2. Againe if the vsing of the element in the sacrament doe not conferregrace then be assured that charmes and spells be the words neuer so good haue no vertue in them to doe vs good but by diabolicall operation The last question is whether baptisme imprint a Character or marke in the soule which is neuer blotted out Ans. In scripture there is a twofold marke of distinction one visible the other inuisible Of the first kind was the blood of the paschall lambe in the first passeouer for by it the first borne of the Israelites were marked when the first borne of the Egyptians were slaine Of this kind is baptisme for by it Christian people are distinguished from Iewes Turkes and infidels The inuisible marke is twofold The first is the eternall Election of God 2. Tim. 2. 19. The foundation of God stands sure and hath this seale The Lord knowes who are his By vertue of this Christ saith I know my sheepe Ioh. 10. And by this the Elect of all nations are marked Apoc. 7. and 9. The second is the gift of regeneration which is nothing els but the imprinting of the image of God in the soules of men and by this beleeuers are said to be sealed Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs because it is the lauer of regeneration The Papists haue deuised another worke which they call the Indeleble character and they make it to be a distinct thing from regeneration and they say it is imprinted in the soules of all men good and bad and remaines in them when they are condemned What this marke should be they cannot tell some make it a quality some a relation but indeed there is no scripture for it the truth is it is a meere fiction of the braine of man The sixt point to be handled concernes the Necessitie of baptisme Here we must put difference betweene the Couenant of grace and baptisme which is the confimation or seale of the couenant To make couenant with God and to be in the said couenant is absolutely necessarie to saluation for vnles God be our God and we the seruants of God we cannot be saued Baptisme it selfe is necessarie in part first in respect of the commendement of God who hath inioyned vs to vse it secondly in respect of our weakenes who haue neede of all helps that may confirme our faith Yet baptisme is not simply necessarie to saluation for the want of baptisme when it canbe had doth not condemne but the contempt of it when it may be had and the contempt is pardonable if men repent afterward for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God and therefore if they die before baptisme they are saued The theese vpon the crosse and many holy martyrs haue died without baptisme and are in the kingdome of heauen It is obiected that the male child which is not circumcised must by God commandement be cut off from the people of God Gen. 17. 14. and therefore he that is not baptised must also be cut off Ans. The text is spoken and meant not of infants but of men of yeares who beeing till then vncircumcised despise the ordinance of God and refuse to be circumcised And this appeares by the reason following for he hath made my couenant void now infants doe not this but their parents or men of yeares Secondly the speach of Christ is obiected Ioh. 3. 5. Except a man be borne of water and the holy Ghost he cannot enter into the kingdome of God Ans. Christ alludes to the washings of the old testament Ezech. 36. 25. and withall giues an exposition of them on this manner Thou art a Pharisie and louest much washing but if thou wouldest enter into the kingdome of heauen thou must be washed with cleane water that is
whereof he declared and made manifest in the flesh after his resurrection Thus was he made Lord by declaring himselfe to be so indeede Rom. 1. 4. 1. Tim. 3. 16. Thus we see how God sent forth his sonne the vse follows This act of God in sending declares his infinite loue for this sending was for their sakes that were the enemies of God And it further signifies vnto vs the most free loue of God For nothing in vs mooued him to send but his owne goodnes This loue of God must mooue vs to loue God againe and to be thankfull The sonne of God takes not to himselfe the office of a Mediatour but he is called and sent forth of the father whereby two things are signified one that the office of a Mediatour was appointed of the father the other that the Sonne was designed to this office in the eternall counsell of the blessed Trinitie And so that we may please God in our callings and places we must haue a double assurance in our consciences one that the offices and callings which we performe are good pleasing vnto God the second that we are designed and called of God to the said offices and callings By this must we stay our minds in all our miseries The sonne is sent forth that is he comes from his father laies aside his maiestie and takes on him the condition of a seruant The same minde must be in vs to humble and abase our selues before God to thinke better of others then of our selues to be content with our condition to be well pleased when we are despised and contemned because we are worthie of it This is to conforme our selues to Christ. That the sonne of God himselfe must be sent forth from the bosome of his father this shewes the greatnes of our sinne and miserie which was the occasion of this sending And this must teach vs with bitternes to hate and detest our sinnes which fetched the sonne of God from heauen and to humble our selues with Dauid euen to the deepes and thence to pray to God for his mercie Psal. 130. 1. The second point namely the Incarnation of the sonne is expressed in these words Made of a woman that is made man or made flesh of a woman The Word was made flesh Ioh. 1. 14. Here three questions are to be handled The first is why the Sonne was made flesh Ans. There be two speciall causes hereof First the order of diuine iustice requires that Gods wrath should be appeased and a satisfaction made in the same nature in which his maiestie was offended Now the offence was in mans nature and therefore in it must satisfaction to God be performed Secondly the Mediatour betweene God and man must be both for nature and condition in the meane betweene God and man that is both God and man and thus the sonne of God is a perfect Mediatour The second question is how farre forth the sonne of God was made flesh I answer three things The first that he tooke vnto him the whole and perfect nature of man in respect of essence namely the intire substance of a reasonable soule and humane bodie Here remember that quantitie that is length breadth and thicknes is not an accident which may passe and repasse but it is of the substance of euery bodie therefore of the bodie of Christ. And for this cause it is impossible that the bodie of Christ in his quantitie beeing foure or fiue foote in length should be included in the compasse of a peece of bread that is but two or three inches in quantitie The second is that the sonne of God âooke vnto him the properties of mans nature the powers of life sense motion the facultie of reason will and affection The third is that he tooke to him the infirmities and miseries of mans nature Here two caueats must be remembred The first that he tooke to him onely such infirmities as are meere infirmities and no sinnes For example vpon the words of Christ Let this cuppe passe Matth. 26. some say that their was obliuion in Christ but this may not be said For obliuion is a sinne namely a forgetting of that which a man ought to remember there may be in Christ or other men a suspending of the Memorie by some externall and violent cause without obliuion The second caueat is that the sonne of God tooke to him the infirmities which pertaine to the nature of man and not such as pertaine to the persons of men as dropsies gouts consumptions and such like For he tooke not the person of any man but the nature of all men with all the appurtenances thereof except sinne The third question is How was he made flesh Ans. The flesh or manhood of Christ was first framed then sanctified and then vnâted to the godhead of the sonne And thus was he made man Remember here that the forming of the flesh of Christ the sanctifying of it and the personall Vnion are all together for time and I distinguish them in this sort onely for doctrines sake In the framing of the manhood I consider the matter and the manner The matter was the substance of the Virgin signified in these words Made of a woman By this Christ is distinguished from all men in the world from Adam because he was neither of man nor woman but of âedde clay From Eue because shee was made of man and not of woman From all that come of Adam and Eue for they are both of man and woman whereas Christ is of woman and not of man Againe Paul addes these words made of a woman to note the accomplishment of the promise the seede of the woman shall bruise the serpents head Gen. 3. 15. The manner of framing is expressed when Paul saith made not begotten of a woman The manhood then of Christ was framed without naturall generation by an extraordinarie worke of the holy Ghost Here a doubt is answered Some man may say if he were made of a woman he comes of Adam and consequently he is a sinner Ans. The order set downe by God with Adam in the creation is that whatsoeuer he looseth all his posteritie shall loose that comes of him by generation Vpon this order all that are begotten of Adam with the nature of man receiue the sinne and corruption of nature And so should Christ haue done if he had descended of Adam by generation But considering his flesh was made of the substance of a woman and not begotten of any man therefore he takes the nature of man and not the corruption of nature The sanctifying of the manhood of Christ is a worke of diuine power whereby at the time of the framing thereof it was filled with the gifts of the holy Ghost aboue measure that he mightin both natures be a perfect Sauiour Here obserue that Christ by the actions of his life did not merit for himselfe glorie and eternall happines because he was most worthie of all glorie and honour
For Christ in his Sacrifice Satisfaction intercession merit admits no corriuall or associate All actions of his are perfect in their kind and neede no supplie This againe must teach vs to content our selues with Christ alone and not to set vp any thing with him or against him This is the safest and the surest course A certen Papist writeth to this effect that we Protestants in our iustification cleaue only to the bodie of the tree and that the Papists cleaue both to the bodie and the branches And I say againe it is the safest with both the hands to cleaue to the bodie of the tree and he that with one hand laies hold vpon the bodie of the tree and with the other staies himselfe vpon the branches âin great danger of falling The second conclusion of Paul is that to set vp any thing out of Christ as a meritorious cause of saluation and to place our iustification in it either in whole or in part is indeede the seruice of Idols And the reason is plaine For this is to set vp something in the place and roome of Christ and men put a confidence in that which they make a cause of their owne saluation The doctrine then of Iustification by works is a doctrine that maintaines idolatrie for if they iustifie we may put our trust in them and if we put our confidence in them we make idols of them That works may merit at Gods hand they must not onely be sanctified but also deified The distinction vsed of the Papists of Latria and Dulia that is of worship and seruice falls to the ground They say they giue worship to God and seruice to Angels and Saints It is a toie For here Paul condemnes the very seruice to heathen gods and the seruice of the rudiments of the law is the Apostasie of the Galatians And to giue seruice or worshippe to any thing are all one The third conclusion of Paul is that they which haue giuen their names to God and Christ must not returne to any thing that they haue forsaken or ought to forsake He that puts his hand to the plough must not looke backe he that goes to the land of Canaan must not looke backe to Egypt We in England haue bin long deliuered from the superstition of Poperie and we must not so much as dreame of any returne It is a common fault among vs that in outward profession we cleaue to Christ yet in affection and practise we cleaue to the world and walke after the lusts of our owne hearts This is in shew to goe forward but in deede to turne backe againe But our dutie is in thought conscience will affection word and deede to go on forward and no way to goe backe Vers. 10. In the former verse Paul sets downe the Apostasie of the Galatians in generall tearmes saying How turne ye againe to the Elements of the world In the 10. verse he shewes what these Elements be Ye obserued daies and moneths and times and yeares By daies are meant Iewish Sabbaths by moneths the feasts obserued euery moneth in the day of the new moone By times some vnderstand the feast of the Passeouer the feast of Pentecost and the feast of Tabernacies But the word ãâã ãâã ãâã ãâã ãâã signifies seasons or fit times for the doing of this or that busines So is it translated Act. 1. 7. It is not for you to know the times and seasons It was the manner of the Gentiles to make difference of times in respect of good or bad successe and that according to the signes of heauen And it is very likely that the Galatians obserued daies not onely in the Iewish but also in the heathenish manner By yeares are meant euery seuenth yeare and the Iubelie yeares which the Galatians obserued after the fashion of the Iewes Againe there is a fourefold kind of obseruation of daies one naturall the other ciuill the third Ecclesiasticall the fourth superstitious Naturall is when daies are obserued according to the course of the sunne moone Gen. 1. 14. thus day follows night and night followes day and euery yeare hath foure seasons spring sommer autumne winter And the obseruation of these times is according to the law of nature Ciuill obseruation is when set times are obserued for husbandrie in planting setting reaping sowing for houshold affaires and for the affaires of the commonwealth in keeping of faires and markets c. And thus to obserue daies is not vnlawfull Ecclesiasticall obseruation of times is when set daies are obserued for orders sake that men may come together to worship God these daies are either daies of thanksgiuing or daies of humiliation Of daies of thanksgiuing take the example of the Iewes Hest. 9. 26. who obserued yearely the feast of Purim for a memorie of their deliuerance In like manner they appointed and obserued the feast of Dedication and it seemes that Christ was present at Ierusalem as an obseruer of this feast Ioh. 10. 22. And thus for orders sake to obserue certaine daies of solemnitie is not forbidden Superstitious obseruation of daies is twofold Iewish or heathenish Iewish when set daies are obserued with an opinion that we are bound in conscience to obserue them and when the worship of God is placed in the obseruing of this or that time Heathenish when daies are obserued in respect of good or bad successe Now then to come to the point the intent of Paul is onely to condemne the Iewish manner of obseruing of daies in these words Ye obserue daies moneths yeares and the heathenish manner in these words ye obserue seasons Against this interpretation the place of Paul may be obiected Rom. 14. 6. He that obserues the day obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that obserued daies and saith that their intention was to obserue them to the honour of God and this he saith because as yet they were not fully instructed touching Christian libertie but withall let it be remembred that in mild sort he notes this to be a fault in them when he saith that they were weake in faith Now the case was otherwise with the Galatians because they obserued daies after they had bin informed touching their libertie in Christ and withall they placed their saluation in part in the obseruation of daies and thus they mixed the Gospel with the law And therefore they were iustly to be blamed Againe it may be obiected that now in the time of the new Testament we in religious manner obserue the Lords day Ans. Some men both godly and learned are of opinion that the Lords day was appointed by the Apostles for orders sake and that it is in the libertie of the Church to appoint the Sabbath vpon any other day in the weeke because they say all daies without exception are equall and they adde further that when the publike worship of God is ended men may then returne to their labours or giue themselues to recreation
sonnes Touching the fact of Abraham it may be demanded what is to be iudged thereof The ground to the answer shall be this that marriage is the indiuisible coniunction of one man and one woman onely This Christ of purpose teacheth Math. 16. where he saith that God created them at the first man and woman and not women v. 4. that a man must for sake father and mother and cleaue to his wife not to his wiues v. 5. that they twaine shall be one flesh v. 6. And in all this Christ makes no newe lawe but onely reuiues the first institution of marriage made in Paradise And Moses hauing set down this diuine institution addes withall that Lamech was the first that brake it by taking many wiues Now then the answer to the question is twofold Some say that Abraham and the rest of the Patriarks had a dispensation from God to marrie many wiues and therefore that it was no sinne in them Of this minde are sundrie learned men both Protestants and Papists But the answer is onely coniecturall and hath no euidence in scripture The second answer is that God did not approoue the polygamie of the fathers or commend it but did onely tolerate it as a lesser euill for the preuenting of a greater This tolleration appeares in that God commanded that the king must not multiply his wiues Deut. 17. 17. and that the child of the hated wife though shee be the second wife if it be first borne shall be the heire Deut. 21. 15. The occasions of this tolleration were two One was a desire in the Patriarches to multiply their posteritie that if it were possible the Messias might descend of their line The second was the common custome of men in the east countries who made no matter of it to mary many wiues and common custome bred a common errour and a common errour bred common ignorance whereby that which was indeed a sinne was esteemed no sinne It may be obiected if the hauing of many wiues were an offence that Abraham and the rest of the holy Patriarches liued and died in a sinne without repentance because we finde nothing in scripture teaching their repentance for their sinne Answer Known sinnes require particular repentance but if sinnes be vnknown or vnconsidered by reason that men are carried away with the sway of the times as the Patriarches were a generall repentance sufficeth Psal. 19. 12. Againe it may be alleadged that Abraham tooke Agar by the consent of Sara Ans. that sufficeth not to make a full excuse for Abraham For if marriage were a meere ciuill contract as it is made by the consent of men and women so it might be dissolued by like consent But it is more then a ciuill contract because in the making of it beside the consent of the parties the authoritie of God is interposed and therefore Saraes consent in giuing Agar to AbrahaÌ is nothing without the allowance of God and we may not thinke that God will allowe of that which is directly against his owne ordinance Thirdly it may be alleadged that if the hauing of may wiues be a fault then Abraham and the rest were adulterers Ans. Not so the polygamie of the fathers is to be placed in the middle betweene adulterie and holy wedlocke They tooke not wiues of a leude minde for the satisfying of their lust but of a conscience not rightly informed in this point The euent vpon the facte of Abraham was that his two wiues bare him two sonnes He had indeed more sonnes by Ketura Gen. 25. 2. but these two Ismael and Isaac are onely here mentioned because by the speciall appointment of God they were ordained as types of true beleeuers and hypocrites Read Rom. 9 7 8. The condition of the children is set forth by a double difference The first is that one was borne of a bonde woman therefore a bondman the other of a free woman and therefore a free man and the heire Here it may be demanded how the same person can be both a wife and a bond woman Answ. Among the heathen as also among the Iewes there were two sorts of wiues Of the first kinde were they that were ioynt gouernors of the family with the husband and they were called mistresses of the house Of the second sort were they that serued onely for propagation and were in all other respects as seruants or strangers Of the first kind was Sara and of the second Hagar and Ketura The second difference of the children was this One that is Ismael was borne after the flesh that is by the strength of nature and according to the fleshly counsel of Sara who did substitute Hagar into her own roome The other namely Isaac was borne by the promise that is according to the order of nature yet not by the strength of nature but by the vertue of the promise of God In the birth of Ismael Saras desire was good that the promise of God might be accomplished but the meanes was carnall the substitution of her handmaid This is the condition of the godly they inteÌd desire the best things but they faile in the manner of doing The spirit stirs vp good motions and the flesh corrupteth them Paul saith that to will was present with him but he could not doe that which was good as he ought This must cause vs alwaies to humble our selues for our best works Againe we are here taught not to make haste to accomplish our desires but when God promiseth any thing to waite his leasure and in the meane season to liue in subiection Sara with all her haste could not preuent Gods prouidence Shee hath her desire in the birth of Ismael but yet he is borne according to the flesh in bondage and he is not the promised seed In the birth of Isaac we see the vertue of the promise of God when it is mixed with our faith for then it makes things possible that are otherwise impossible Math. 17. 20. If then we desire any good things at the hands of God our dutie is in silence and patience to rest on the promises of God and then our desire shall indeed be accomplished 24 By the which things another thing is meant For these mothers are the two Testaments the one which is Agar of mount Sina which gendreth to bondage 25 For Agar or Sina is a mountaine in Arabia and it answereth to Ierusalem which now is and shee is in bondage with her children The application of the former here beginneth and the sense of the wordes is An other thing meant the wordes are thus These things are spoken by allegorie that is one thing is said and an other thing is meant Two mothers Agar and Sara Are two they represent or signifie the two Testaments Est is put for significat Of the two Testaments I will speake afterward The one the one Testament which is the couenant of works which is Agar which Testament is figured by Agar is of mount
our selues on Christ by faith Fourthly the law was written in tables of stone the Gospel in the fleshie tables of our heart Ier. 31. 33. 2. Cor. 3. 3. Fiftly the law was in nature by creation the Gospel is aboue nature and was reuealed after the fall Sixtly the law hath Moses for the mediatour Deut. 5. 27. but Christ is the mediatour of the new testament Heb. 8. 6. Lastly the law was dedicated by the blood of beasts Exod. 24. 5. the new Test by the blood of Christ. Heb. 9. 12. Here then falls to the ground a maine pillar in Popish religion which is that the law of Moses and the Gospel are all one law for substance and that the difference lies in this that the law of Moses is darke and imperfect and the Gospel or the law of Christ more perfect because he hath as they say added Counsells to precepts Againe the law they say without the spirit is the law properly and with the spirit it is the Gospel But all this is false which they teach For the two Testaments the law and the Gospel are two in nature substance or kind and the difference lies not in the presence or absence of the spirit And whereas the Papists make two iustifications the first meerely by grace the second by workes besides the two Testaments they must establish a third Testament compounded of both and it must be partly legall and partly Euangelicall otherwise the twofold iustification cannot stand For the law propounds onely one way of iustification and the Gospel a second The doctrine therefore that propounds both is compounded of both God did not approoue the polygamie of Abraham yet doth he vse it to signifie the greatest mysterie of our religion Here we see a great point of the diuine prouidence of God who ordereth and vseth well the things which he doth not approoue This is the foundation of our patience and a meanes of true comfort Ioseph thus comforts himselfe and his brethren that God ordered and disposed their bad enterprise to his and their good Gen. 45. 6 7. Here againe Paul sets downe two properties of the Testament of workes or of the law The first is that it came from mount Sina And here lies the difference betweene the law and the Gospel the law is from Sina the gospel from Sion or Ierusalem For there it was first to be preached and thence conueied to all nations Mich. 4. 1. Ezech. 47. 1. The second propertie of the law is that it gendreth to bondage because it maketh them bond men that looke to be saued and iustified thereby And this it doth by reuealing sinne and the punishment thereof which is euerlasting death and by conuincing all men of their sinnes and of their deserued condemnation In this respect it is called the ministerie of death 2. Cor. 3. 6. and Paul saith that after he knew his sins by the lawe he died and the lawe was the meanes of death vnto him Rom. 7. 10. Here is another difference between the law and the Gospel The lawe genders to bondage the Gospell genders to life For it is an instrument of the spirit for the beginning and confirming of our regeneration and saluation and so is not the law which is no cause but only an occasion of the grace of God in vs. Where as Ierusalem that now is is said to be in bondage as Sina and Hagar It is to be obserued that there is no Church in the world nor people which is not subiect to Apostasie For God had made great and large promises to Ierusalem Psal. 122. and 132. and yet for all this Ierusalem by refusing Christ and by establishing the iustice of the lawe is comne into bondage and depriues herselfe of the inheritance of eternall life Therefore it is a falshood which the Papists teach that the infallible assistance of the spirit is tyed to the Chaire and Consistorie of the Pope so as he and consequently the Church of Rome cannot erre Here againe we see what may be the future condition of England For it may be said of it hereafter England that now is is not that which it hath bin namely a maintainer of the Gospell of Christ. Therefore we must not be high minded but feare and now take heed of the first beginning of apostasie The holy Ghost Heb. 3. 12 13. set down the degrees thereof and they are fiue in number The first is the deceit of sinne the second is the hardening of the heart after men are deceiued by sinne the third is an euill heart which growes vpon hardnesse of heart the fourth is vnbeleefe whereby the word of God is called in question and the trueth thereof and after vnbeleefe followes a departure from God and Christ. That this may not be we must carefully avoid all the deceits of sinne as namely couetousnes ambition lust c. Againe as Agar figures the lawe so doth Ismael all iusticiaries that looke to be saued by the law Here then we see the condition of the world the greatest part whereof are Ismalites For the Turke and the Iewe looke at this day to be faued by their workes The Papist ascribes his conuersion not wholly to grace but partely to grace and partly to nature or the strength of mans will helped by grace And thus are they borne after the flesh as Ismael was And our common people though in shew they professe reformed religion yet indeed a great part of them are Ismaelites For they looke to be saued by their good seruing of God and by their good deeds and they little thinke on Christ and his merits And thus they depriue themselues of all title to eternall life Therefore it stands them in hand to condemne nature and the strength thereof and to renounce their owne workes and to rest onely on the promise of mercie for eternall saluation thus shall they be the children of the promise and heires of God Lastly in that Ierusalem is in bondage like Agar or mount Sina we see how vaine are the pilgrimages to the holy land how needlesse were the warres made for the recouery thereof 26. But Ierusalem which is aboue is free which is the mother of vs all Here Paul shewes what is figured by Sara namely the new Ierusalem which is the Catholike Church Heb. 12. 22 23. Reuel 21. 2. And it is here so tearmed because Ierusalem was a type thereof in sixe respects First God chose Ierusalem aboue all other places to dwell in Psal. 132. 13. And the Catholike Church is the companie of predestinate chosen to be a particular people to God Secondly Ierusalem is a citie compact in it selfe by reason of the bond of loue and order among the citizens Psal. 122. 3. In like sort the members of the Catholike Church are linked togither by the bond of one spirit Thirdly in Ierusalem was the sanctuarie a place of Gods presence and of his worship where also the promise of the seed of the woman was preserued
in respect of iustification as Paul shewes at large in this Epistle and yet the Popish doctrine is that we are to be iustified by the workes of the law Againe Christian libertie frees our consciences from the Traditions of men Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of men nay it is nothing els but an heape of traditions Here two things are to be considered the manner of standing and the time The manner is signified in the very words For to stand fast is to hold and maintaine our libertie with courage and constancie whatsoeuer comes of it as the soldier keepes his standing though it cost him his life We are readie to defend the libertie of our countrie euen with the hazard of our liues much more then are we to defend Christian libertie with the losse of all that we inioy sinne must be resisted euen vnto blood Hebr. 12. 4. If men be fearefull they must pray to God for the spirit of boldnes and courage and if God vouchsafe not this gift when opportunitie is offered they may withdraw themselues and by flying preserue their libertie The time of standing is the euill day that is the day of triall Eph. 6. 13. And then to stand fast is a matter of great difficultie And for this cause we are before hand to prepare our selues by obseruing these rules following First we must labour that religion be not onely in mind and memorie but also be rooted in the affection of our hearts so as we loue it reioyce in it and esteeme it aboue all things Secondly we must not onely be hearers of the word of God but also doers of it in the exercises of faith repentance new obedience Thirdly we must ioyne with our religion the soundnes of good conscience for if conscience faile we cannot be sound in our religion Lastly we must pray to God with all manner of praier and supplication for all things needefull Eph. 6. 18. 2 Behold I Paul say vnto you that if ye be circumcised Christ shal profit you nothing These words are a reason of the former conclusion thus If ye be circumcised and goe backe from your Christian profession Christ shall profit you nothing therefore stand fast In the words I consider a sentence and the proofe of it The sentence If ye be circumcised c. the proofe J Paul say vnto you For the better vnderstanding of the sentence Circumcision must here be considered according to the circumstance of time three waies Before Christ it was a sacrament and a seale of the righteousnesse of faith Rom. 4. 11. after the death of Christ till the destruction of the temple it was a dead ceremonie yet sometime vsed as a thing indifferent After the destruction of the Temple when the Church of the new Testament was planted among the Gentiles it was a deadly ceremonie and ceased to be indifferent and in this last respect Paul saith If ye be circumcised c. Againe circumcision must be considered according to the opinion which the false Apostles had of it now they put their confidence in it and made it a meritorious cause of their saluation and ioyned it with Christ. The words therefore carrie this sense If ye will be circumcised with this opinion that circumcision shall be vnto you a meritorious cause of your saluation Christ shall profit you nothing The vse Hence it followes that the doctrine of iustification by works is an errour ouerturning the foundation of religion which whosoeuer obstinately maintaineth cannot be saued It will be said this is true of ceremoniall works but not of morall works Ans. Yea euen of morall For that which Paul saith here of circumcision he speakes generally of the whole law vers 4. Ye are abolished from Christ whosoeuer are iustified by the law And circumcision must be considered as an obligation to the obedience of the whole law Againe it may be said this is true of the works of nature but not of works of grace Ans. Yea euen of workes of grace for the Galatians were regenerate and therfore looked not to be iustified saued by the workes of nature but by workes of grace Secondly hence we gather that to adde any thing to the passion as a meritorious cause of our iustification and saluation is to make Christ vnprofitable For he must be a perfect Sauiour or no Sauiour he admits neither partner nor deputie in the worke of our redemption And the grace of God admits no mixture or composition with any thing that is of vs. Grace is no grace vnlesse it be freely giuen euery way Therefore the Popish religioÌ is a damnable religion because with the merit satisfactioÌ of Christ it ioyns humane merits satisfactions in the case of our iustification It may be alleadged that the Popish religion maintaines all the articles concerning Christ as we doe Ans. It doth so in word but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions which make voide the death of Christ. Againe Papists alleadge that it is the glorie of Christ that he merits for vs and withall makes vs to merit for our selues as it is the glorie of an Emperour to make other kings vnder him Ans. It is not the glorie of the Emperour to make kings as partners with him in his kingdome And workes set vp as meritorious causes of saluation dishonour Christ for they make him vnprofitable as Paul here teacheth Popish religion therefore is in no wise in any place to be tollerated where it may be abolished but it is to be wished that it were banished forth of towne and countrey and students are to be warned with great circumspection to read Popish writers For no good can be looked for of that religion that makes Christ vnprofitable Lastly we are here taught to content our selues with Christ alone and with his works merits and satisfactions For in him we are complete Col. 2. 10. The confirmation of the sentence followeth I Paul say it therfore it is so This kind of reasoning may not seeme strange for the Apostles in writing and preaching had the diuine and infallible assistance of the spirit so as they could not erre This must be held as a Principle in religion and beeing denied there is no certentie of the Bible 3 For I testifie againe to euery man that is circumcised that he is bound to keepe the whole law 4 Ye are abolished from Christ whosoeuer are iustified by the law ye are fallen from grace The meaning Paul saith I testifie againe because he hath spoken thus much in effect before Gal. 3. 10. That is circumcised who is of opinion of the false Apostles that will be circumcised and looke for iustification thereby Bound to the whole law that is to the whole ceremoniall law to the iudiciall law and to the whole morall law And further bound in respect of iustification and life to doe all things in the law For he that
If ye be iustified by the law ye are abolished from Christ First I gather that the Law and the Gospel are not one in substance of doctrine as the Papists teach for they say the Gospel is nothing but the law made more perfect and plaine which if it were true a man might be iustified both by Christ and the law which Paul saith cannot be Secondly I gather hence that it is a meere deuice of mans wit to say that Christ by his death and passion merited that we should merit by our owne workes our iustification and saluation For if this were true that the merit of our workes were the fruit of Christs passion Paul would not haue said that iustification by the law should abolish Christ vnto vs. For the cause and the effect both stand together whereas Christs merit and the merit of our works agree euen as fire and water And no maruell For the reason why Christ meriteth is the Personall vnion of the Godhead with the manhood which vnion because it is not to be found in any meere man neither is there any true and proper merit to be found Whereas Paul saith Ye are fallen from grace some gather that the children of God may fall quite from the fauour of God Ans. Men are said to be vnder grace two waies First in the iudgement of infallibilitie and thus onely the Elect are vnder the grace of God Secondly in the iudgement of Christian charitie and thus all that professe Christ though indeede hypocrites are vnder the grace of God And in this sense Paul saith that the whole Church of Galatia is vnder the grace of God And they are said to fall from grace not because all were indeede vnder the fauour of God and at length cast out of it but because God makes it manifest to men that they were neuer in the fauour of God Thus Christs enemies are said âo be blotted out of the booke of lifâ Psal. 69. 28. when God makes it manifest that their names were neuer written there Secondly I answer that Paul speakes this not absolutely but vpon condition If ye will be iustified by the law And therefore v. 10. he saith that he is perswaded better things of them Lastly here we see it is false that euery man shall be saued by his religion for he that is abolished from Christ is quite out of the âauour of God And therefore no religion but that which is truly Christian saueth 5 For we in the spirit by faith waite for the hope of righteousnes 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing but faith which worketh by loue The meaning We I Paul the rest of the Apostles and all other Christian churches In spirit that is in the powers of the soule sanctified and renewed In this sense Paul saith that the true circumcision is that which is in the heart in spirit Rom. 2. 29. and Christ saith that true worship of God is in spirit Ioh. 4. 24. And that spirit is here taken in this sense it is manifest because it is opposed to circumcision which is in the flesh By faith we wait Faith apprehends the promise and thereby brings forth hope and faith by meanes of hope makes them that beleeue to waite Hope of righteousnes that is saluation or life eternall which is the fruit of righteousnes Tit. 2. 13. or againe righteousnes hoped for Righteousnes indeede is imputed to them that beleeue and that in this life yet the fruition and the full reuelation thereof is reserued to the life to come when Christ our righteousnes shall appeare and when the effect of righteousnes namely sanctification shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2. The sense then is this All the Apostles and Christian churches with one consent in spirit by meanes of their faith waite for the full reuelation of their imputed righteousnes and for euerlasting life whereas the false Apostles place their righteousnes in circumcision of the flesh and looke to haue the fruition of it in this life v. 6. In Christ that is in the Church kingdome or religion of Christ. 2. Cor. 5. 17. If any be in Christ that is if any be a Christian he is a new creature Vncircumcision that is the condition and workes of men vncircumcised Auaileth any thing is of no vse respect or acceptation with God Faith working faith effectuall in duties of loue The resolution These wordes containe a second reason where Paul confirmes the former conclusion and it may be framed thus That thing which makes vs waite for the hope of righteousnes that iustifies not circumcision but faith makes vs waite for the hope of righteousnes therefore not circumcision but faith iustifies The proposition is omitted the minor is in the 5. verse And it is confirmed by two arguments The first is the consent of all Churches We waite The second is taken from the propertie of faith in the sixt verse thus It is faith and not circumcision that auailes before God therefore faith and not circumcision makes vs waite Againe in these two verses Paul meetes with an Obiection which may be framed thus If ye abolish circumcision and the ceremoniall law ye abolish the exercises of religion The answer is in stead of them we haue other exercises in our spirit namely the inward exercises of faith hope and loue The vse In the 5. verse foure things are to be considered The first is who waites Paul saith we waite Before he hath iustified his doctrine by the Scriptures now he addes the consent of the Churches Here then we see what is the office of all faithfull dispensers of the word namely to declare such doctrines as are founded in Scriptures and approoued by the consent of the true Church of God Paul an Apostle that could not erre respected consent much more are all ordinarie Ministers to doe it Againe it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures and ratified by the consent of the true churches of God and no other This to doe is to walke in the way of vnitie and peace and to doe otherwise is to walke in the way of schisme and heresie The second point is what is waited for Paul saith the reuelation of righteousnes and eternall saluation Here I obserue that there is no iustification by the obseruation of the law and I prooue it thus The righteousnes whereby a sinner is iustified is apprehended by faith and expected by hope but if righteousnes were by the law men should haue the fruition of their righteousnes in this life and consequently the hope thereof should cease Secondly here is comfort for the godly They complaine of the want of sanctification but they are to know that in this life they shall neuer feele righteousnes as they feele sinne here they must hunger and thirst after righteousnes liuing in some want of it If we haue the first
breathing as the soule And so it carries a fit sense For as the bodie without breath is dead and it shewes it selfe to be aliue by breathing so faith that is without workes is dead and it shewes it selfe to be aliue by workes 3. There is a false composition of the wordes to be considered faith that is without workes is dead is true but to say faith is dead without workes as though workes gaue life to faith is false and not the meaning of S. Iames but the former onely Againe the Papists hence gather that faith and loue are ioynt causes in the iustification of a sinner and that faith worketh loue in iustifying men before God But this Interpretation is against the whole scope of this Epistle in which Paul prooues that there is no iustification by the law c. 5. v. 4. and therefore no iustification by loue Againe Paul saith Rom. 3. 21. that righteousnes is reuealed without the law and therefore without loue And againe that we are made the righteousnes of Christ as Christ is made our sinne namely by imputation and therefore not by infusion of loue 2. Cor. 5. 21. Thirdly faith iustifies by apprehending Christ in the promise and therefore not by loue The consequent I prooue thus Faith and loue are two hands of our soule Faith is an hand that laies hold of Christ and it doth as it were pull him and his benefits into our soules But loue is an hand of another kind for it serues not to receiue in but to giue out the good it hath and to communicate it selfe vnto others Therefore faith cannot iustifie by loue Lastly loue in order of nature followes iustification and therefore it doth not iustifie For first of all faith laies hold on Christ then followes iustification vpon iustification follows sanctification and loue is a part of sanctification They vrge for themselues the words of Paul that faith works by loue Ans. Paul doth not shew in this verse what iustifieth but what are the exercises of Godlines in which Christians must be occupied And he doth not shew how faith iustifieth but how it may be discerned to be true faith namely by loue Secondly they obiect that faith and loue are alwaies ioyned and therefore ioyntly worke in iustification Ans. They are ioyned in one person or subiect and they are ioyned in the exercise of Christian life but they are not ioyned in the article of iustification Thirdly they vrge the 2. of S. Iames where it is saide that a man is iustified not onely by faith but also by works v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion or for the bare confession and profession of faith Againe iustification is twofold one of the person the other of the faith of the person Iustification of the person is when a sinner is absolued of his sinnes and accepted to life euerlasting for the merit of Christ. Iustification of the faith of the person is when faith is approoued and found to be true faith and a beleeuer iustifies himselfe to be a true beleeuer Of this second iustification speakes S. Iames and it is not onely by faith but also by workes Lastly it may be obiected that loue is of no vse if it doe not iustifie Ans. Iustification and sanctification are two distinct benefits 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell and a right to life euerlasting Sanctification is a fruit of the former and serues to make vs thankefull to God for our iustification and loue serues for the same vse because it is a speciall part of Sanctification Thus much of the deprauation of the text by the Papists Hence further I gather that many falsely in these last daies boast of faith because it is not ioyned with profiting in knowledge with true conuersion vnto God with fruits of loue to God and man whereas all true faith is fruitefull in good workes 7 Ye did runne well who did letyou that ye should not obay the truth The meaning Ye did runne well In these words Paul alludes to the games of running vsed among the heathen And he compares the word and precepts of God to a way or race beleeuers to runners life eternall to the price God to the vmpire or iudge the lookers on are men and Angels good and badde and the Exercise of religion is the running in this race Read of this 1. Cor. 9. 24. Phil. 3. 13 14. Who the interrogation hath in it the force of a reproofe or complaint And the sense is this they did euill which turned you forth of the way and you haue done euill that you obaied not the truth The like is Psal. 2. 1. Why doe the heathen rage that is it is great wickednes for them to rage Let stoppe intercept your course turne you out of the way That you should not obay that you should not giue credence to the doctrine of Paul and obay it The scope These wordes are a repetition of the principall conclusion of the whole Epistle And this repetition is not in vaine For it serues to bring the Galatians to a consideration of their offence and to amendement of life Hence I obserue that the often and serious consideration of our sinnes and liues past is a meanes to worke in vs a detestation of our sinnes and a reformation of life Thus Dauid saith that vpon consideration of his waies he turned his feete to Gods commandements Psal. 119. 59. And the cause why there is so little amendement among vs is because we neuer so much as thinke what we haue done In these wordes Paul sets downe three duties of Christian people The first is that they must be runners in the race of God Indeede the Sabbath of the Iewes figured a rest which is contrarie to running but this rest is from sinne and not from good duties This dutie of running teacheth vs foure things The first is that we must make hast without delay to keepe the commandements of God specially the commandements of faith repentance new obedience Psal. 119. 32 60. Contrariwise it is a great fault for youth others to deferre amendement till old age or till the last and deadly sicknes For that is the time to ende our running and not to beginne The second is that we are to increase and profit in all good duties specially in knowledge faith repentance But we in this age doe otherwise For either we stand at a staie or goe backe and very fewe of vs proceede forward in good duties And there are two causes of this One is blindnes of minde which makes vs that we see not how little our faith and repentance is and how great is the masse of our corruption the second is our vnbeleefe in the Article of life euerlasting The third dutie is that we must neither looke to the right or left hand or looke to things behind vs to set our affection on them but we must presse on forward to
the price of eternall life Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered we in respect of profession goe forward yet we looke backe in our course and minde earthly things Lastly we must not be mooued with the speaches of men which are giuen of vs either to or fro They are lookers on and must haue their speaches and our care must be not to heede them but to looke to our course The second dutie of Christian people is that they must not onely be runners but they must runne well And that is done by beleeuing and by obaying the true religion or as Paul saith by hauing faith and good conscience 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting Vnder faith we are to comprehend the true acknowledgement of God affiance in him and inuocation c. Vnder good conscience is comprised the purpose of not sinning and the care to obay God in all his commandements To applie this to our selues runners we are but alas few of vs are good runners We haue one good foote and that is our faith or religion which is sound and good but we halt on the other foote our care to keepe conscience is not sutable to our religion And three things cause a lamenes or feeblenes in this foote the lust of the eye that is couetousnes the lust of the flesh and pride of life The third dutie is that we must runne the race from the beginning to the ende and finish our course so as we may apprehend life euerlasting 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life and by this meanes we shall be drawne on through all miseries and ouerpasse them to the ende Secondly we must hold and maintaine a constant and daily purpose of not sinning And where we are the weakest there must our resolution be the strongest And thus shall we be constant to the death 8 It is not the perswasion of him that calleth you The meaning This opinion of iustification by the workes of the law is not from God who hath called you from bondage to libertie The scope Paul here meetes with a conceit of the Galatians which was this Why dost thou so often and so sharpely reprooue vs for we hould nothing against conscience but are perswaded of the thing which we say To this Paul answers here this perswasion is not of God because it is against the calling of God for he calles you to libertie and this your opinion drawes you into bondage Here we see the cause of mens declining from God and his worde and that is this Men denie credence to Gods word listen to plausible perswasions and so fall awaie Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill The Papists âusle themselues in their superstitions by a presumption that the Church cannot erre and that god wil not leaue his church destitute of the assistaÌce of his spirit Our common people boulster themselues in their blind waies by a presumption that God is all of mercy and that if they doe their true intent serue God say their praiers deale iustly and doe as they would be done vnto they shall certenly be saued Tradesmen often vse many practises of fraud and iniustice and that vpon a perswasion that they haue a charge and family which must be maintained If men now a daies will not blaspheme drinke and riot as others doe they shall be charged with precisenes and that comes vpon a perswasion that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law Thus the whole world is misled by blind perswasions Secondly hence we learne to close vp our eyes as it were and absolutely to follow the calling of god to subiect all the powers of our soules vnto it Thus did Abraham when he was called to go he knew not whether and Paul without vsing consultation went and preached in Arabia at the calling of Christ. Thirdly Paul here sets downe a note to discerne of false doctrines and opinions in religion If they be sutable to the calling of God they are good if they be against the calling of God they are naught This is Pauls rule God calles vs to libertie therefore the doctrine of iustification by the workes of the law is naught for it drawes vs into bondage In like âort God calles vs to free iustification and therefore the doctrine of humane satisfactions and of the merit of workes is naught Againe God calls vs to an vtter deniall of our selues and therefore the Popish doctrine of preparation and of freedome of will in the conuersion of a sinner is naught Lastly it is to be obserued that Paul saith in the time present of him that calleth you for hence it appeares that God continues to call the Galatians euen after their fall in which they fell away to an other Gospel and as much as in them lay abolished themselues from Christ. This shews Gods patience and that there is a possibilitie of mercie after great and grieuous falls It may be saide how long doth God continue to call men vnto him Ans. So long as he vouchsafeth them the benefit of the publike Ministerie Thus then more then fourtie yeares hath God called vs in England And for this cause it is our part to pray to God for hearing eares to be pearced in our hearts and we must answer the calling of God Psal. 27. 8. at the least in the desires and groanes of our hearts And lastly we must in life and conuersation be sutable to the calling of God 9 A little leauen leaueneth the whole lumpe The sense As a little leauen leaueneth and fauoreth the whole lumpe of dow euen so one errour or point of corrupt doctrine corrupteth the whole bodie of Christian religion because all the points of religion are linked and compounded together so as if one be corrupt the rest cannot remaine âound and incorrupt The scope The obiection of the Galatians is Put case that we erre in ioyning Circumcision and Christ yet there is no cause why thou shouldest âo sharpely reprooue vs for it is no great errour to ioyne workes and Christ in the cause of our Iustification Paul answers to this obiection by a prouerbe saying that a little leauen of false doctrine corrupts the whole bodie of religion and one errour though it seeme to be of small moment at the first may at length bring with it the corruption and deprauation of many other points The vse In the example of the Galatians we see what is the common fashion of men namely to extenuate their faults and to make small matters of great offences The Phariâies taught that sundrie of Gods commandements were small and little commandements Matth. 5. 19. To them that make no conscience of sinne great
are two graces required vnto it helping grace and Exciting grace Helping grace preserues and confirmes the first and initiall repentance Exciting grace giues the will and the deede And without these graces the child of God if he fall cannot repent and recouer himselfe They therefore are deceiued who thinke that they may haue repentance at command and that they may repent when they will It may be demanded why Paul vseth mild tearmes and doth not excommunicate the Galatians Ans. So long as men are curable meanes must be vsed to recouer them The sheepe or oxe that goes astray must be brought home againe Exod. 23. 4. much more thy neighbour Christ himselfe brings home againe the lost sheepe and so must euery shepheard Ezech. 34. 4. Now the Galatians were in all likelihood persons curable and therefore not to be cut off For the Censure of Excommunication pertaines to them alone of whose recouerie there is no hope Some there be that mislike the Preaching vsed in these daies because we vse not seueritie and personall reproofes after the manner of Iohn Baptist. But these men are deceiued We haue not the like calling that he had nor like gifts neither are we in the like times For Iohn the Baptist was in the very time of the change betweene the old and the new Testament Christ did not follow him in the same manner of teaching neither doth the Apostle in this place when he saith of the Galatians in Apostasie that he hoped better things of them In the last place the commination which the Apostle vseth is to be obserued that troublers of the Church shall beare their iudgement Hence I gather 1. That God watcheth ouer his Church with a speciall prouidence We in England haue found this by experience and we are to be thankfull for it 2. That the doctrine of the Apostles is of infallible certentie because the oppugners of it are plagued by the iust iudgement of God 3. On the contrarie our dutie is to pray for the good estate of the Church of God and for the kingdomes where the Church is planted and for the continuance of the Gospel specially in England For what will all the things we haue doe vs good if we be forth of Gods kingdome and lose our soules 11 And brethren if I yet preach Circumcision why doe I yet suffer persecution Then is the scandall of the crosse abolished 12 Would to God they were cut off that trouble you The sense Yet preach now while I am an Apostle Here Paul takes it for graunted that when he was a Pharisie he taught and maintained Circumcision but he denies that he euer taught it after his conuersion in his Apostleship The crosse the Gospel which is a doctrine teaching deliuerance from hell and life euerlasting to be obtained by the death and passion of Christ crucified 1. Cor. 1. 18 23. More plainly the words are thus much in effect It is reported that I Paul an Apostle preach circumcision but the truth is there is no such matter For if I taught circumcision the Iewes maintainers of circumcision would not persecute me as they doe neither would they take offence at the preaching of Christ crucified if I ioyned circumcision with Christ. The drift Paul here answers a new obiection which is on this manner There is no cause Paul why thou shouldest thus reprooue vs for thou thy selfe art a teacher of circumcision To this Paul makes a double answer First he denies the report and prooues his deniall by a double reason one is because the Iewes still persecuted him the other is because they tooke offence still at his preaching of Christ crucified Secondly Paul answers by pronouncing a curse vpon the false Apostles The vse In the wordes I consider two things the report giuen forth of Paul and his Apologie The report was that Paul preached circumcision In this we see what is the condition of the Ministers of the word namely to be subiect to slander and defamation not onely in respect of their liues but also in respect of their Ministerie and doctrine as if they were heretikes Thus the Papists at this day reproch the Ministerie of the Church of England charging it with sundrie foule heresies And many among vs spare not to charge it with the heresie of Puritanisme And I doubt not to auouch it that some are condemned for hereââkes in the historie of the Church who if all were knowne should be found to be good seruants of God 1. This verifies the saying of Ecclesiastes c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked 2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching 3. Beeing defamed and that wrongfully they must hence take occasion to be more carefull to please God as Dauid did in the like case Psal. 119. 69. But how came this report of Paul Ans. Sometime he tollerated circumcision as a thing indifferent for a time and hereupon circumcised Timothie And vpon this occasion a report is raised that Paul preached circumcision In this we see the fashion of the world which is to raise fames reports and slanders of all persons specially vpon Magistrates and Ministers and that vpon euery light and vniust occasion But good men will take no such occasions of raising reports Psal. 15. 3. But how did Paul take this report Ans. He did not requite euill for euill as the manner of men is but he returnes loue and goodnes for euill and for this cause no doubt of purpose he beginnes his speech on this manner Brethren if I yet preach Circumcision The Apologie and defence followes And first he denies the report And this is because for his preaching he is persecuted of the Iewes Here obserue that they which are called to teach must preach the Gospel what trouble or danger soeuer follow as Paul did It may be demanded whether a Minister may not in teaching conceale any part of the truth at any time without sinne Ans. In the case of Confession when a man is called to giue an account of his faith no truth no not the least truth may be concealed Againe when the soules of men are to be releeued and saued all concealements are damnable Yet in the planting or in the restoring of the Church doctrines most necessarie may be concealed Paul was about two yeares at Ephesus and spake nothing against Diana but in generall tearmes If he had he had planted no Church at Ephesus Againe when people be vncapable of doctrine it may be coÌcealed till they be prepared for it Christ told his disciples that he had many things to tell them which they could not then learne Some beleeuers must haue no strong meate but milke onely Thirdly when the teaching of a lesser truth hinders the teaching of a fundamentall truth the lesser truth may be concealed that the fundamentall truth may be taught and take place Here we
represse the good motions of the spirit In this respect Paul saith when I would do good euill is present and the law of the flesh rebelles against the law of the mind Rom. 7. 21. 23. Hereupon the flesh is fitly resembled by the disease called Ephialtes or the mare in which men in their slumber thinke they feele a thing as heauie as a mountaine lying on their brests which they can no waie remoue The second action of the flesh is to bring forth and to fill the mind with wicked cogitations and rebellious inclinations In this respect concupiscence is said to tempt intice and draw away the mind of man Iam. 1. 14. Againe the lust of the spirit hath two other actions The first is to curbe and restraine the flesh Thus Saint Iohn saith that the seed of grace keepes the regenerate that they can not sinne 1. Ioh. 3. 9. The second action of the spirit is to ingender good motions cogitations and inclinations agreeable to the will of God Thus Dauid saith that his raines did teach him in the night season Psal. 16. And the prophet Isai saith thine eare shall heare a voice saying here is the way walke in it when thou âurnest to the right hand or to the left c. 30. v. 21. And this voice no doubt is not only the voice of such as be teachers but also the inward voice of the spirit of God in vs. And thus by the concurrence of these contrarie actions in one and the same man is this combat made The third point is concerning the cause of this combat in these wordes and these are contrarie one to another The contrarietie of the flesh and the spirit makes the combat And the contrarietie is very great for the spirit is the gift of righteousnes and the flesh standes in a double opposition to it for it is first of all the want of righteousnes and secondly a prones to all vnrighteousnes that is to say not a single but a double priuation or want of the grace or gift of God Hence I gather that man hath no freedome of will in good duties before his conuersion because he is then wholly flesh and wants the spirit of God and the flesh is flat contrarie to the spirit and one contrarie hath no power at all to bring forth the effect of his contrarie And hence it followes that there are no such workes wherby a man may prepare himselfe to his owne iustification for though the mind be inlightned with a general faith yet man before he be iustified is nothing but flesh and flesh beeing in nature opposite to the spirit can make no preparation for the spirit no more then darknes can make preparation for the entrance of light The fourth point is concerning the persons in whome this combate is to be found And they are beleeuers not vnbeleeuers or wicked men such as the Galatians were to whome this combate is said to belong It may be alleaged that naturall men haue a combate in them For they can say I see and approoue that which is good but I doe that which is naught Ans. This combate is betweene the naturall conscience and rebellious affection and it is incident to all men that haue in them any conscience or light of reason But the combate of the flesh and the spirit is of an other kinde for in it the mind is carried against it selfe the will against it selfe and the affections against themselues by reason they are partly spirituall and partly carnall Secondly not all beleeuers haue this combate in them but only such as be of yeares for infants though they haue the seede of grace in them yet do they want the act or exercise thereof and therefore they feele not this combate because it standes in action Thirdly this combate is in the godly for the time of this life only because in death the flesh is abolished and consequently the combate it selfe The fift point is in what things doth this combate shew it selfe Ans. In all the actions of men regenerate which Paul signifies when he saith ye cannot do the things which ye would For example in praier sometime we feele feruent desires and sometime againe deadnes of spirit sometimes faith sometimes doubting This combate is in all the actions of the Godly specially in good actions Thus much Paul teacheth wheÌ he saith I find by the law of God that when I would do good euil is present Rom. 7. 21. And I do not the good which I would but the euill which I would not that do I. v. 19. And that we mistake not it must be remembred that Paul speakes all this of himselfe as beeing regenerate that he speakes it not of this or that action but of the course of his life in which he willed and indeauoured to do that which was good and acceptable to God And that appeares by the very wordes when he saith to will is present with me And I would do good but I do it not Marke further while Paul wills and indeauours to do that which is good if he faile and do amisse he may well say It is not I that do it but the flesh that dwelles in me And vngodly men for the couering of their wickednes if they say as they do that it is their flesh that sinneth and not they the abuse the holy doctrine and example of Paul The last point concernes the effect of the Combate which is to hinder the Godly that they cannot do that which they would and that three waies First it makes them that they cannot sinne that is liue in practise of any one sinne 1. Iohn 3. 9. Secondly if at any time they fall it sâaies and keepes them that they sinne not with full consent of will For they say when they sinne the euill which I hate that do I. Thirdly though in the ordinarie course of their liues they do that which is good yet by reason of this combate they faile in the dooing of it Rom. 7. 18. to wil is present with me but I find no means to fulfil or accomplish that which is good Euen as a sick-man that is in recouerie for his affection thinkes he is able to walke a mile or twaine and yet by reason of faintnes and weakenes is scarce able to walke once or twise about his chamber So the regenerate man for affection inclines to the best things and yet by reason of the flesh failes in the dooing of them Thus much of the combate the vse followes Hence I gather that concupiscence or lust after baptisme in the regenerate is a sinne For the lust of the spirit is the thing that God requireth and approoueth now the lust of the flesh is directly contrarie to it as a defect or priuation thereof and therefore the lust of the flesh is properly a sinne whether consent of will goe with it or no. Againe hence it followes that workes of the regenerate are mixed workes that is good workes indeed yet not perfectly
and to conforme our mindes consciences wills affections in all things to the foresaid will of God Rom. 12. 2. Let all such as desire to be spirituall remember and make conscience to practise this The third is the Priuiledge of beleeuers in the last wordes Ye are not vnder the law Vnderstand this in respect of the curse and condemnation of the law for otherwise we are all vnder the law as it is the rule of Good life The priuiledge then is that God doth not impute the defects of obedience to such as truly beleeue and repent but he accepts their imperfect obedience as perfect and absolute This serues to comfort them that greeue because they feele the want of Sanctification in themselues For if they can and doe will that which is good and indeauour themselues in the course of their liues according to their will let them not feare ouermuch when their obedience is defectiue because they are not vnder the rigour of the law and therefore God accepts the will and indeauour to obay for obedience And the consideration of Gods mercifull acceptation must stirre vs vp to an earnest care and conscience of all good duties 19 Moreouer the workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes 20 Idolatrie witchcraft hatred debate emulations wrath contentions seditions heresies 21 Enuie murthers drunkennes gluttonie and such like whereof I tel you before as I also haue told you before that they which do such things shal not inherit the kingdom of God Paul before deliuered his rule in generall tearmes Giue no occasion to the flesh and fulfill not the lusts of the flesh Now he proceedes further in way of declaration to make a Catalogue or rehearsall of the particular workes of the flesh which were in vse and knowne to the Galatians And this he doth for waightie cause For we are full of blindnes and see not our corruption and we are full of hypocrisie and therefore readie to esteeme our selues spirituall when we are carnall And therefore this Catalogue serues fitly as a table or glasse to discouer the corruption of mans heart by the fruits thereof After Pauls example euery man shall doe well to make a Catalogue of the sinnes of his whole life By this meanes shall we better know our selues and take a manifest view of our sinnefull condition In this Catalogue I consider three things the condition of the workes of the flesh the kinds of them and the punishment thereof The condition is that the workes of the flesh are said to be manifest not onely to God but euen to men that haue the light of reason and naturall conscience Hence it followes that there is matter sufficient for the condemnation of them that neuer knew the Gospel For though the flesh it selfe be secret and hidden yet the workes of the flesh are manifest to the naturall man And this must further admonish vs neuer to hide or excuse our sinns but freely to confesse theÌ before God and before men also when neede requires Whether we confesse them or no they are manifest and the ingenuous confessing or vncouering of them is the way to couer them Psal. 32. 1. 4. Touching the kinds or sorts of the workes of the flesh they are in number seâuenteene and I may reduce them to foure heads The first sort are against chastitie the second against religion the third against charitie the last against temperance The workes of the flesh against chastitie are foure and they are placed in the first ranke for iust cause for by them men are brought to reprobate mindes Rom. 1. 28. and to be without sense or feeling Eph. 4. 19. and the bodie which should be the temple of the holy Ghost is made a stable and a stie for the deuill Adulterie it is the incontinencie of persons married or of persons vvhereof one at the least is married or betrothed I say betrothed because one and the same punishment is designed to married and betrothed persons and therefore the sinne is like in both If adulterie which is the breach of wedlocke be a worke of the flesh then damnable is the decretall of Pope Syricius that marriage it selfe was the pollution of the flesh It may be obiected that young widdowes by marrying haue damnation and breake the faith of baptisme 1. Tim. 5. 12. Ans. They are not saide to breake the faith of baptisme because they marrie but because they waxe wanton against Christ and so marrie that is cast off the reines of obedience by committing fornication and then for to couer their offence they marrie This I take to be the right sense of that place Adulterie is named in the first place and that for speciall cause For as it is a common so is it also a great sinne For it is the breach of the couenant of marriage made in the presence of God and vnto God and therefore it is called the couenant of God Prou. 2. 17. It is the punishment of idolatrie Rom. 1. 24. It is a sinne greater then theft Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie and become men of death women of death according to Gods law And it will neuer be well with humane societie till adulterers be made fellons their liues taken from them and their goods confiscate Lastly this sinne brings the ruine of the families of adulterous persons and it sets a fire in them that burnes to destruction Fornication it is the incontinencie of single persons Marke how it is made a manifest worke of the flesh Hence it follows that fornication is no light matter or a thing indifferent as some haue taught It may be obiected that it is numbered among things indifferent Act. 15. 29. for with strangled and blood is ioyned fornication Ans. The Gentiles indeede esteemed it as a thing indifferent and hereupon it may be it is ioyned with things indifferent But the iudgement of the Church was otherwise and this opinion of the Gentiles is confuted by Paul 1. Cor. 6. Againe it may be obiected that the Lord commanded the Prophet Ose to take vnto him an harlot Ose 1. 2. Ans. It was done in type or figure and then the wordes of the Lord carrie this sense Take vnto thee a wife of fornications that is prophecie and publish that thou art like one that takes a wife of fornication Againe if the thing were done indeede yet did not the Prophet take an harlot to liue in fornication with her but at Gods commandement to liue with her according to Gods ordinance namely in marriage Againe hence I gather that there is no warrant for the Toleration of fornication For it is a foule and manifest worke of the flesh Magistrates may not doe euill that good may come thereof Rom. 3. 8. Whosoeuer doth euill must feare because the Magistrate beares the sword to punish Rom. 13. 4. And the commandement of God was that there must be no whore in Israel Deut. 23.
to forsake wife and children house and land for Christs sake If we haue not the command of our selues in a trifle we may neuer hope for it in waightie matters V. There are dangerous effects of drunkennes First it destroies the bodie For it inflames the blood with an vnnaturall heate and this vnnaturall heate ingenders vnnaturall thirst which ingenders immoderate drinking whence comes dropsies consumptions all cold diseases and death Secondly it hurts the minde for the spirits of the heart and braine beeing the immediate instruments of the soule are by drinking distempered and inflamed and hereupon arise wicked imaginations disordered affections And thus the deuil in the roome of Gods image sets vp his owne image and makes the minde a shoppe of all wickednesse Thirdly the vile imaginations and affections that are in men when they are drunke remaine still in them when they are sober so as beeing sober they are drunke in affection In fauour of drunkennesse it is alleadged that Noahs drunkennes is remembred in scripture but no where condemned Ans. While Moses sets downe the foule effects that followed Noahs drunkennesse he doth indeede condemne it Secondly his example is noted in scripture as a warning to all ages following Thirdly his sinne may be lessened though not excused because he had no experience of wine Obiect II. Ioseph and his brethren did drinke and were drunke together Gen. 43. v. last Ans. The meaning of the text is that they dranke liberally or that they dranke of the best together For the word shakar signifies not onely to be drunke in drinking but also to drinke liberally or to drinke of the best drinke Hag. 1. 6. Obiect III. Learned Phisitians as Rasis Avicenna and others teach that it is greatly for health to be drunke once or twice in a moneth Ans. As learned as they teach the contrarie And we may not doe any euill or sinne against God for any good to our selues Obiect IU It is said to be neighbourhood and good fellowshippe Ans. It is drunken fellowship The right fellowship is in the doctrine of the Apostles praier Sacraments and the workes of mercie Thus much of the works of the flesh Now follows the punishment of theÌ of which I coÌsider three things First a Premonition in these words whereof I tell you before as I also haue told you before Secondly the designment of the punishment in these words shall not inherit the kingdome of God Thirdly the designment of the persons in these words They which doe such things In the Premonition is set downe the office of all Ministers and that is often to forewarne the people of the future iudgements of God for their sinnes Mich. 3. 8. Isa. 58. 1. And this may easily be done For they may know the sinnes of men by experience and the iudgements of God due to euery sinne they may finde in the word of God Againe all people are warned by this often to meditate of the future iudgements of God Thus did Dauid Psal. 119. 120. and Paul who knowing the terrour of the Lord was mooued to doe his dutie 2. Cor. 5. 11. The old world neuer so much as dreamed of gods iudgements before they came vpon them and so they perished Matth. 24. 39. The punishment of these sinnes is not to inherit Gods kingdome Gods kingdome sometime signifies the regiment of God whereby he rules all things in heauen and earth More specially it signifies a state or condition in heauen whereby God and Christ is all things to all the Elect. 1. Cor. 15. 28. And thus it is taken in this place And an entrance or beginning to this happie estate is in this life when men in their consciences and liues are ruled by Gods word and spirit It must here further be obserued that not to inioy the kingdome of God is to be in torment in hell because there are no more but two estates after this life and therefore to be out of heauen is to be in hell The vse I. This must teach vs aboue all things to seeke Gods kingdome and to establish it in our hearts and that we shall doe if we know the will of God and yeeld subiection to it in the duties of repentance faith new obedience II. The kingdome of God comes by inheritance therfore there is no merit of Good workes The persons which are punished are such as are doers and practisers of the works of the flesh Marke the words not such as haue bin doers but such as are doers The word signifies a present and a continued act of doing amisse The vse Here is the difference betweene the godly man and the vngodly The godly man falls into the workes of the flesh and beeing admonished thereof he repents and recouets himselfe he doth not stand in the way of sinners though sometime he enter into it Psal. 1. 1. The vngodly man when he falls lies still in his sinne and heapes sinne vpon sinne and makes a practise of euill I. Warning They which are priuie to themselues of any of the former workes of the flesh must bewaile their offences and vtterly forsake them For if we be found doers of any one worke of the flesh there is no hope of saluation II. Warning They which haue turned vnto God from the works of the flesh must be constant and take heede of going backe least they loose the kingdome of God 22 But the fruit of the Spirit is loue ioy peace long-suffering gentlenes goodnes faith 23 Meeknes temperance against such there is no law For the better obseruing and the more easie vnderstanding of the rule in the 16. v. Walke in the spirit Paul here sets downe a Catalogue of the works of the spirit In the Catalogue I consider three things the propertie of the workes of the spirit in these words The fruit of the spirit the kinds of works and they are nine the benefit that comes by them in these words against such there is no law The fruit of the spirit It is the propertie of the workes of Gods spirit in vs to be called the fruits of the spirit And by this much is signified namely that the Church is the garden of God Cant. 4. 16. that teachers are planters and setters 1. Cor. 3. 9. that beleeuers are trees of righteousnes Isa. 61. 3. that the spirit of God is the sappe and life of them and good workes and vertues are the fruits which they beare In that the works of the spirit are called fruits therof hence it followes that there are no true vertues and good affections without the grace of regeneration The vertues of the heathen how excellent soeuer they seemed to be were but shadowes of vertue and serued onely to restraine the outward man and no further Againe here we see the efficacie of the spirit which makes men fruitful or bearing-trees of righteousnes Psal. 1. 3. yea trees that beare fruit in their old age Psal. 92. 14. Here we haue cause to cast downe our selues For
be brethren or consider not that they haue to deale with their brethren as Iosephs brethren who considering him as an enemie said one to another Behold this dreamer commeth come therefore let vs kill him Gen. 37. v. 19 20. But when they consider him as their brother they say Come and let vs sell him to the âshmeelites and let not our hands be vpon him for he is our brother and our flesh v. 27. The second reason is in these words Considering thy selfe lest thou also be tempted And it is taken from the consideration of our owne estate that we are subiect to fall into and to fall in temptation as well as others and therefore we ought to deale with them in all meekenes as we would be dealt withall in the like case The words are laid downe by way of admonition or aduise and they carrie a double sense either thus Considering thy selfe that is looking to thy selfe lest thou also be tempted that is least thou offend and sinne in beeing too seuere a censurer of thy brother in reproouing sinne with sinne Or thus Consider thy selfe that is thine owne frailtie how thou maiest eaâily be ouertaken with the same the like or a greater sinne seeing thou maiest be taken in the deuils snare and deceiued with his pleasant baites as well as he was therefore deale as mildely with him as thou wouldest others should deale mercifully with thee Here Paul forbiddeth vs not to consider the actions of our brethren for we are to consider one another First that we may auoid the contagion of euill example Marke them diligently which cause diuision and offences and auoid them Rom. 16. 17. Secondly that we may be able to reprooue and censure them Consider the matter consult and giue sentence Iudg. 19. 30. Thirdly that we may follow their good example Looke on theÌ which walke so as ye haue vs for example Philip. 3. 17. Let vs consider one another to prouoke vnto loue and to good works Hebr. 10. 24. But he would haue vs especially to consider ouâ selues that by the consideration of our owne weaknesse we might learne more mildnes towards others in our reproofes for seeing we stand in neede of mercie we ought to deale mercifully and seeing God forgiueth vs innumerable sinnes we ought to forgiue seauen times yea seauentie times seauen times seeing he forgiueth vs tenne thousand talents we ought to forgiue a hundreth pence Matth. 18. 32 33. Obiect The Pharisie considered himselfe when as he said Lord I thanke thee that I am not as other men thus and thus or like this Publican Luk. 18. 11. and yet he is reprooued by our Sauiour Christ. Ans. True it is for he onely considered his owne supposed vertues which he should not haue considered but forgotten though they had beene true vertues indeede according to Christs precept Mat. 6. 3. Let not thy left hand know what thy right hand doth and Pauls practise Phil. 3. 13. I forget that which is behinde And neuer so much as lightly considered his owne sinnes which Paul here would haue vs to consider and therefore he is reprooued Paul would haue vs consider our selues because the serious consideration of our owne weaknes will mooue vs to practise this dutie of meeknes for as we helpe vp those that are fallen releeue the distressed pitie the afflicted burie the dead c. because we consider our selues in them that their case may be ours So we ought to restore those that are fallen in all meekenes because we may fail and be ouertaken as well as they the rather because God himselfe in correcting and reproouing vs doth descend to our weaknes and considers that we are but flesh and a wind that passeth and commeth not againe Psal. 78. 39. and Christ became like vnto vs in all things and was tempted in like sort yet without sinne that he might be mercifull and a faithfull high Priest and might be touched with a sense of our infirmities Heb. 2. 17 18. and 4. 15. Obiect He therefore that knowes assuredly he cannot be ouercome by temptation is not to reprooue in the spirit of meeknes Ans. No man is sure and therefore no man can be secure Againe though a man know he cannot totally nor finally fall away yet seeing he doth finde by experience that he cannot ouercome without much adoe without much striuing and wrastling nay oftentimes not without resisting vnto blood he ought to vse more meekenes and mildnes considering with what difficultie he ouercame our Sauiour Christ learned by experience how hard a thing it was to ouercome temptations that he might haue a fellow feeling of our infirmities Therefore spirituall men must remember that they were once carnall euen babes in Christ those that are strong must consider that they were once weake old men that are graue and staied must call to mind that once they were in the heat of their youth and what difficulties encountred them and with what contention they passed the vanitie of that age and so they shall the better reprooue others in the spirit of meeknes if they looke themselues in the glasse of their example this is Pauls reason why we should shew all meekenes to all men because we our selues were in times past vnwise disobedient c. Tit. 3. 2 3. Lastly marke here how Paul changes the number for hauing said ye that are spirituall restore c. in the plurall number here he saith considering thy selfe in the singular and not your selues lest thou also be tempted and not you which he doth not through rudenesse of speech as some of the ancient Diuines haue thought but with great iudgement he vseth a familiar Hebraisme changing the number First to giue the greater force and to set the sharper edge vpon his admonition For that which is spoken to all is spoken to none Secondly to shew how hard a thing it is for a man to consider himselfe It is naturall for men to spie notes in other mens eyes and not to perceiue beames in their owne Matth. 7. 3. to looke outward at others not inward at themselues Like Plutarchs Lamiae or fayries which carried their eyes in their heads when they went abroad but when they came home put them vp in a boxe In doing good and beeing beneficiall we must not so much consider our selues Philip. 2. 4. but in iudging and reproouing we ought to beginne with our selues For the better vnderstanding of the doctrine of brotherly correction and Christian reproofe I will handle these foure questions I. who are to be reprooued II. for what III. by whome IIII. in what manner I. Who are to be reprooued Ans. All that are brethren for so our Sauiour Christ saith If thy brother sinne against thee reprooue him Matth. 18. 16. And S. Paul saith Brethren if any man c. The name BrethreÌ is takeÌ foure waies in Scripture as Ierome hath well obserued against Helvidius I. for those that are brethren by nature as Iacob and Esau the
the law The aduocates of the Romish Church answer that our knowledge loue and obedience are perfect for the condition and estate of this life as we are viatores which is sufficient though they be not perfect for the condition of the life to come when we shall be comprehensores which is not required at our hands in this life for they make a double perfect fulfilling of the law one for the tearme of this life which is to loue God aboue all things and our neighbour as our selues The other after this life and that is to loue God with all the soule with all the powers and faculties of the soule and with all the strength and vigor of all these powers And this distinction they make to be the ground of their opinion touching the fulfilling of the law and iustification by workes c. But it is a sandie foundation and therefore that which is built vpon it cannot stand For besides that it is a fond and friuolous distinction forged by the Schoolemen without warrant of Scripture or consent of Antiquitie it is manifestly false For there is one onely rule of righteousnes and not two one onely generall sentence of the Lawe more vnchangeable then the lawes of the Medes Persians euen as vnchangeable as God himselfe which is that He which continueth not in all things written in the Law to doe them is accursed So that he which loueth not God with all his soule minde and might with all his valdè suo that is with all the faculties of his soule and all the powers of all these faculties and that in this life is accursed And it is absurd which they teach that a man is not bound for the tearme of this life thus to loue God but onely in the life to come For looke what man could doe by creation in the state of innocencie the same and so much the Law requires at his hands in the state of Apostasie But Adam by creation could loue God with all his soule with all the faculties of his soule and all the powers of all these faculties therefore the same perfect absolute and entire obedience is now required at his hands For the sentence of the law Cursed is he that continueth not in all things c. is not onely giuen to men glorified but to those that are in the state of grace And S. Paul doth so apply this sentence to men euen in this life t ãâ¦ã he pronounceth all that are of the workes of the law to be vnder the curse Againe if this were so the Iewes had no cause to feare the seueritie and strictnes of the law as they did when they said If we heare the voice of the Lord any more we shall die considering they were able to keepe and fulfill it according to this Popish opinion Neither would God haue promised them a Messias or Mediatour to redeeme them from the curse of the law but would rather haue comforted them in that their so great feare and astonishment by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life Besides the patheticall exclamation of Paul O miserable man that I am c. Rom. 7. 24. and that saying of Peter in calling the Law a yoke which neither we nor our fathers were able to beare Act. 15. should be childish and ridiculous if that which is impossible in the law as Paul speakes did not appertaine vnto vs. The third argument If a man could fulfill the Law he should not stand in neede of a Mediatour For if righteousnes be by the Law Christ died in vaine Gal. 2. 21. It is answered that Christ died in vaine if men by the strength of nature could fulfill the Law but the fulfilling of the Law is by grace and so his death is not in vaine for by vertue of the obedience of Christ we are enabled to fulfill the Law But this were to make Christ no Sauiour but onely an instrument whereby we fulfill the Law and are our owne Sauiours whereas the Scripture saith that he is made vnto vs righteousnes 1. Corinth 1. 30. not that we are made righteousnesse by him That we are made the righteousnesse of God in him 2. Corinth 5. 21. not by him as an instrument That we are complete in him Coloss. 2. 10. and not complete of our selues by him Lastly the Scripture shutteth vp all men vnder sinne euen the most sanctified Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand Iob 9. 3. and Dauid saith If thou Lord shalt marke what is done amisse who can abide it Psal. 130. 3. and Paul saith of himselfe that he found no meanes to performe that which is good Rom. 7. 18. He saith further that it is impossible to be kept by reason of originall corruption Rom. 8. 3. It is answered that all these places and examples must be vnderstood of veniall sinnes which make men sinners indeede yet are not against but beside the law and therefore though a man commit them yet he may fulfill the law for all that Ans. the coÌmon receiued opinion in Schooles that some sinnes are mortall others veniall of their owne nature is a witlesse distinction For if all sinnes deserue death as Paul teacheth Rom. 6. 23. either veniall sinnes are no sinnes or they must needes deserue death Moses saith that he that abideth not in all things written in this Law is accursed Deuter. 27. 26. where the wordes this Law may not be restrained onely to the Catalogue of great and hainous sinnes which are there reckened vp but extended to all sinnes as Paul applies it Gal. 3. 10. pronouncing him accursed that continueth not in all things written in the lawe not this law So that euery sinne euen the least sinne in thought makes a man subiect to the curse and so in rigour of diuine iustice deserues eternall death And it is but a poore shift to say that some sinnes are against the Lawe as all mortall sinnes and others besides the Lawe as veniall For the doing of that which God forbiddeth is a sinne not beside but against the Lawe But idle words iesting and gibing c. which the Popish Doctours account veniall sinnes are expressely forbidden in the word Matth. 12. 36. Of euery idle word that men shall speake they shall giue account at the day of iudgement And Paul forbiddeth all foolish talking and âesting as things vncomely Eph. 5. 4. Therefore they are not beside but flatte against the lawe Secondly they answer that these places and the like are to be vnderstood of seuerall workes and actions of the Saints whereof some were good as Dauids sparing of Saul c. some euill as his adulterie murther and numbering of the people and not of the same particular workes Answ. It is false For Paul speaking of the same indiuiduall worke saith that it is partly good and partly euill I finde
when I would doe good that euill is present with me Rom 7. 21. In my minde I serue the lawe of God in my bodie the lawe of sinne v. 25. And the Prophet saith that all our righteousnesse is as a menstruous cloath Isay 64. 4. Therefore euery good worke is stained with sinne Thus much shall suffice to shewe that it is impossible for any man in the time of this life to fulfill the lawe The reasons alleadged to the contrary are sufficiently answered before Pag. 188. c. To which place I referre the reader It may further be said if we cannot perfectly fulfill the law why doth Paul command vs to beare one anothers burdens and so to fulfill the law of Christ Answ. The lawe is said to be fulfilled three waies First by personall obedience and thus Christ onely fulfilled it Secondly by imputed obedience thus the regenerate fulfill it in Christ he beeing their righteousnes 1. Cor. 1. 30. and they complete in him Coloss. 2. 10. Thirdly by inchoate obedience thus Zacharie Elizabeth are said to haue walked in all the commandements of the Lord without reproofe Luk. 1. 6. And thus all the faithfull fulfill the lawe in labouring to obey God in all his commandements according to the measure of grace receiued and thus we are said to fulfill the lawe in this place God accepting the will for the deed We are further to consider that fulfilling of the lawe is sometime opposed to the transgression of the law as Iam. 2. 10. in which sense no man euer did or can fulfill it except Christ God and man who for this cause is said to be the end of the lawe for righteousnesse to euery one that beleeueth Rom. 10. 4. Sometime it is opposed to hypocrisie and dissimulation as 1. Ioh. 2. 4 5. and thus all the Saints fulfill it in that they indeauour to mortifie their corruptions and in all things to approoue their hearts and liues to God in keeping faith a good conscience In which sense Paul here biddeth vs to fulfill the lawe of Christ in performing duties of loue and bearing one anothers burdens It will be said if the lawe can no otherwise be fulfilled then by inchoate obedience to what ende serueth it Answ. It hath a threefold vse euen since the fall First it serues to restraine the outward man by keeping men in order through feare of punishment of which vse Paul speeketh when he saith that the lawe is not giuen to a righteous man but to the lawlesse and disobedient c. 1. Tim. 1. 9. Secondly to arrouse the drousie conscience and this it doeth many waies 1. By reuealing sinne for by the lawe commeth the knowledge of sinne Rom. 3. 20. 2. By reuealing the wrath and anger of God for sinne for the lawe causeth wrath Rom. 4. 15. 3. By conuicting the conscience of sinne When the commandement came sinne reuiued Rom. 7. 9. 4. By arraigning and condemning vs for sin for the lawe is the minister of death 2. Cor. 3. 7. and so putting vs out of all heart in our selues it causeth vs to flie to the throne of grace and so is our schoolemaster to bring vs to Christ. Gal. 3. 24. Thirdly it serues as a rule of good life Dauid saith that the word of God specially the law is a lanterne to his feete and a light to his paths Psal. 119. 105. So that though a regenerate man be not vnder the lawe in regard of iustification or accusation or coaction or condemnation yet he is vnder it in regard of direction and instruction for it shewes what is good what is euill what we ought to doe what to leaue vndone Lastly whereas Paul saith Beare ye one anothers burdens and so fulfill the lawe of Christ the word S O hath great Emphasis for it implies the manner how the Galatians and all men are to fulfill the lawe not by obseruing circumcision daies or times moneths or yeares as the false Apostles taught but by bearing forbearing and tollerating the infirmities of their brethren It may not vnfitly be applyed to the religious orders of Franciscans Dominicans Carthusians c. Let them not thinke that they keepe the lawe by abstaining from flesh by whipping themselues by single life counterfeit fasts voluntary pouertie regular obedience c. But let them comfort the afflicted releiue the distressed beare with the weake support one another in loue and S O they shall fulfill the law of Christ. v. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe in his imagination In this verse the Apostle remooues an impediment which hindereth most from performing the former dutie of bearing other mens burdens and that is a vaine conceit and imagination they haue of their owne excellencie farre aboue their brethren in thinking themselues too good to doe any dutie or service vnto them to be their packehorses to beare their burdens This vaine imagination and swelling conceipt which puffeth vp the most the Apostle laboureth to purge in this place when he saith He that seemeth to himselfe c. where by the way we may obserue the method of the Apostle first to giue rules of direction after to remooue impediments which may hinder our obedience 2. We see here the force of the word which searcheth the secrets of the heart Ebr. 4. 12. in that it casteth downe the imaginations and euery high thing that is exalted against the knowledge of God and bringeth into captiuitie euery thought to the obedience of Christ 2. Cor. 10. 4. In the words we may obserue these foure things 1. That men are nothing of themselues 2. That thought they be nothing yet they seeme to themselues to be somewhat and that of themselues 3. That in so doing they deceiue themselues 4. The remedies against the ouerweening of our selues For the first it may be demanded howe it can be truely said that men are of themselues meere nothing Is he nothing that is created after the image of God in holinesse and righteousnes Are Princes and Potentates nothing that are called Gods in scripture Are they nothing that Prophecie and worke miracles Answ. Paul speaketh not of the gifts of God bestowed vpon men but of the men themselues and of them not as they were in the state of innocencie before the fall but as they are nowe in the state of corruption Apostasie or in the state of grace as they are considered of in and by themselues Thus euen spirituall men are nothing of themselues for of them especially the Apostle speaketh as it may appeare out of the first verse For first all are by nature the children of wrath and firebrands of hell 2. the gifts of God bestowed vpon vs whether of nature or of grace are not ours but Gods the giuer of them Therefore no man may arrogate more vnto himselfe then another in regard of them seeing all of vs are but stewards and the things we haue are but
workes and to approoue them How we are to prooue our workes by taking triall and examination of them I haue already shewed in the former verse But we are further to approoue them to God according to Pauls commandement study to shew thy selfe approoued vnto God 2. Tim. 2. 15. and his practise in coueting alway to be acceptable vnto him 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues for he that alwaise stands vpon his tryall and Gods approbation cannot be puffed vp with self loue of himselfe or selfe-liking of his own works but rather humbled with the consideratioÌ of Gods absolute iustice and his owne imperfections and so stirred vp with greater diligence to worke out his saluation with feare and trembling Nowe we shall approoue our workes vnto God if we obserue these three things First that all our actions specially in the worship and seruice of God be grounded vpon the will word of God not vpon wil-worship or humane inuentioÌs otherwise it will be said Who required these things at your hands Secondly that we performe all our actions sincerely and vprightly as in the presence of God with an honest heart and a good conscience as Abimelech protesteth of himselfe Gen. 20. 5. and Hezekiah Isay 38. 3. and Paul Act. 23 1. Thirdly that they alway tend to a good end as the glorie of God Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10 30. and the good of our brethren Let all things be done to edification 1. Cor. 14 26. It may here be demaunded whether we may not approoue our selues and our actions to men To which I answer that we may ought For although we may not be men-pleasers that is such as frame and temper our actions and our speeches so as they may alway be pleasing to the corrupt humours and wicked affections of men for then we were not the seruants of God Gal. 1. 10. Yet we are to please them in that which is good to edification Rom. 15. 2. 1. Cor. 10. 33. And Christ coÌmandeth that our light should so shine before men that they may see our good works And Paul biddeth vs to procure honest things in the sight of all men And whatsoeuer things are true and honest and iust and pure whatsoeuer appertaine to loue and are of good report we must thinke on them and practise them Phil. 4. 8. Yet we must seeke for the approbation of men with these cautions First we must so seeke for the approbation of men as that we do not seeke it nor rest in it alone but withall seek to be approoued of God For he that praiseth himselfe and so consequently he that is praised of others is not approoued but he whoÌe the Lord praiseth 2. Cor. 10. 18. How can ye beleeue saith our Sauiour Christ which receiue honour one of another and seeke not the honour that commeth of God alone Ioh. 5. 44. Secondly we must seeke for the approbation of God in the first place and in the second place to be approoued of men as Christ did for he grew in fauour first with God and after with men Luk. 2. 52. and the Elders who by faith obtained a good report Hebr. 11. 2. read Rom. 14. 18. Thirdly we must neuer looke for the approbation of the multitude or acclamation of the most for that cannot be done without ambition and vaine glorie in seeking popular applause Woe be to you when all men speake well of you Luk. 6. 26. Thus Christ saith He sought not praise of meÌ For those that are addicted to popular applause and are ouer curious of their credit immoderately seeking to get and keepe a good name with all sorts of men while they seeke for fame they loose a good name in seeking fame from the wicked which is but a shadow and loosing a good name in the opinion of the godly which is the substance Fourthly we must so farre seeke for the approbation of the wicked that we minister no not the least occasion of offence vnto them 1. Cor. 10. 32. Giue no offence neither to the Iew nor to the Gentile but to conuict their consciences and to stoppe their mouths by our godly vnblameable conuersatioÌ which may be a preparatiue for them against the day of their visitation 1. Pet. 2. 12. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation Fiftly in doing our duties we must not respect the iudgement of the world neither fearing the faces nor the censures of men This was Pauls practise 1. Cor. 4. 3. I passe very little to be iudged of you or of mans iudgement we must goe through good report and euill report 2. Cor. 6. 8. Lastly we must seeke to be approoued of men not so much in regard of our selues as that by this meanes Gods glorie may be more and more aduanced for our light must so shine before men that they may see our good workes and glorifie our father which is in heauen Matth. 5. 16. If we obserue these sixe cautions we may with good conscience seeke to get a good name which will be vnto vs as a pretious oyntment refreshing vs with the comfort of a godly life Prou. 22. 1. Eccles. 7. 3. Thus much of the Remedie The reason followeth And then shall he haue whereof to reioyce in himselfe and not in another The wordes translated to reioyce signifie to glorie which is more then to reioyce There is a double ground of glorying one out of a mans selfe another in himselfe Out of himselfe in God alone Let not the wise man glorie in his wisdome nor the strong man in his strength nor the rich man in his riches But let him that glorieth glorie in this that he vnderstandeth and knoweth me Ier. 9. 23 24. 1. Cor. 1. 31. In himselfe in the comfortable testimonie of a good conscience Our glorying is this the testimonie of our conscience that in simplicitie and godly purenes we haue had our conuersation in the world 2. Cor. 1. 12. The one is glorying before God the other before men The one of iustification the other of holy conuersation for time past and constant resolution for time to come The one in the testimonie of our conscience 2. Cor. 1. 12. the other in the testimonie of Gods spirit witnessing to our spirits that we are the sonnes of God Rom. 8. 16. The first is not meant in this place but onely the second For no flesh can glorie in his presence 1. Cor. 1. 29. It will be said This glorying in a mans selfe is vaine glorie and a branch of pride Ans. It differs from vaine glorie first in the foundation for vaine glorie hath for his ground our owne vertues and gifts considered as comming from our selues
and not from God whereas this true glorying is grounded vpon them as they are fruits of regeneration proceeding from our iustification by Christ and reconciliation with God Secondly in the ende Vaine glorie tendeth to the aduancing of our selues in an opinion of our proper iustice and desert This true glorying aimeth at the glorie of God alone Obiect Paul reprooues those that consider their owne gifts onely neuer comparing themselues with others 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues and compare themselues with themselues Therefore it seemes that a man by comparing himselfe with others may haue whereof to reioyce Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had and the number of Proselytes which they had wonne neuer comparing themselues with himselfe or any other Apostle which was the cause they were so puffed vp with pride For to compare our selues with those that are eminently aboue vs is a notable meanes to abate pride as I haue alreadie shewed Whereas the measuring of our selues by our selues with our inferiours is the onely way to encrease it And this is it which the Apostle reprooues in this place Further we may reioyce or glorie in the testimonie of a good conscience if we obserue these rules I. In our best desires endeauours actions we must labour to feele our owne defects that we doe not the good we should nor in that manner we ought II. We must labour to haue euen our best workes our almes praiers c. couered with the righteousnes of Christ for it is the sweete odour of his sacrifice that doth perfume all our actions that they may be acceptable to God beeing offered with the praiers of the Saints vpon the golden altar Reuel 8. 3. III. We must acknowledge all the good things we haue the will and the worke the purpose and the power to proceed from God alone Philip. 2. 13. Iam. 1. 17. IIII. We must reioyce in them not as causes but as fruits of iustification so that if the question be whether we be iustified by them or not we must renounce them tread them vnder our feete and account them as dongue as Paul did Philip. 3. 8. Hence we learne sundrie things I. That if we would haue a light heart and passe our time merrily with comfort content we must looke to approoue our hearts to God in all our actions II. It contutes the opinion of the multitude who iudge those that make conscience of sinne and lead a more strict life then the common sort endeauouring with Paul to haue alwaies a cleare conscience toward God and toward men of all others to lead a most melancholike sadde and vncomfortable life For the truth is this is the onely true ioy all other ioy is but counterfeit in comparison it is radicall proceeding from the heart the other but superficiall from the teeth outward it comforts a man in the midst of afflictions whereas a man may haue the other and yet in the midst of mirth his heart will be sorrowfull this is permanent and during the other transitorie and fading It is like the ioy in haruest Psal. 4. 7. and which they haue that diuide a spoyle Esa. 9. 3. therefore Salomon saith it is a continuall feast Prou. 15. 15. and Peter calls it ioy vnspeakable and glorious 1. Pet. 1. 8. III. This shewes that there is much false ioy in the world consisting wholly in honours profits pleasures none of which haue their ground in a mans selfe and therefore beeing out of a mans selfe they are not true and durable but false and vanishing ioyes Now those which haue no comfort but out of themselues are of foure sorts First such as reioyce and glorie in the opinion that the world hath of them and not in the testimonie of their owne conscience Secondly such as reioyce not in their reconciliation with God but in their blamelesse conuersation in that they haue not beene open offenders or men of scandalous life Luk. 18. 11. Thirdly such as reioyce in the vertues of their ancestors as the Iewes bragged they were the seede of Abraham Ioh. 8. 33. which vaine glorying of other mens vertues Iohn Baptist reprooueth when he saith Thinke not to say with your selues we haue Abraham for our father c. Mat. 3. 9. Fourthly such as reioyce thinke themselues in a good case because they see others worse then themselues this is right the Pharisies ioy O God I thanke thee I am not thus and thus or like this Publican Luk. 18. 11. This is it which the Apostle directly aimeth at in this place when men thinke theÌselues iust because others are more wretched then themselues and pure because others are more defiled Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes saue onely as Ierusalem iustified her sisters Sodome and Samaria Ezek. 16. 51. But so a man may be iustified and yet condeÌned 5 For euery one shall beare his owne burden Here Paul laies downe a second reason of his assertion in the former verse why euery man ought to prooue his owne worke rather then to be curious in searching into the liues and skanning the actions of other men because euery man shall beare his own burde which is all one with that Gal. 5. 10. to beare a mans owne iudgement and that Rom. 14. 12. to giue an account to God for himselfe It is a prouerbiall speech the meaning wherof is expressed by the like Ier. 31. 30. Euery man that eateth the sower grape his teeth shall be set one edge And by that which is common amongst vs Euery vessel shall stand vpon it owne bot toâe that is euery man shall beare the punishment of his owne sinne For as the Indian is not therefore white because the Morian is more blacke or as the sand blind is not therefore sharpe sighted because some other is stone blinde So no man is therefore acquit of his sinnes because others are greater sinners or exempt from punishment because others shall vndergoe a deeper condeâânation Therefore confidering that euery man must beare the guilt and punishment of his owne sin he ought more narrowly to looke to himselfe then to others and to be a more seuere censurer of himselfe then of another For the better vnderstanding of the words sundrie questions are to be discussed First it may be demaunded howe euery man should beare his own burden seeing we are commanded to beare one anothers burdens Ans. There are two sorts of burdens The first is of giuing an account to God thus euery man shall beare his owne burden for euery man must giue an account for himselfe vnto God Rom. 14. 12. The second is of bearing one anothers infirmities of which Paul speakes vers 2. In this sense a man is not to beare his owne burden but euery man his brothers For the Apostle to crosse the opinion of those which thought a man was polluted with
be vnderstood simply but comparatiuely and synecdochically Comparatiuely that there shall be farre greater knowledge vnder the new Testament then was vnder the old Isa. 11. 9. The Apostle saith not that there shall be no teaching at all for Christ hath giuen some to be Prophets others Pastors and teachers for the work of the ministerie and the edification of the bodie of Christ. Eph 4. 11 12. But that there shall be no neede of this kind of teaching to catechize them in the first rudiments as to teach them what God is Synecdochically not of perfect and absolute knowledge for we all know but in part 2. Cor. 13. 12. But of initiate or inchoate knowledge which shall be consummate in the life to come Further vpon this distinction it followeth that hearers are not to intermeddle with the publike duties of the ministerie for euery man is to abide in the calling wherein God hath placed him and therein to liue contented 1. Cor. 7. For no man may take vnto himselfe this honour but he that is called as was Aaron Heb. 5. 4 For albeit it be true which Ambrose writeth that in the beginning of the preaching of the Gospel founding of the church of the New Testament all Christians did teach and baptize indifferently yet afterward when the Churches were founded it was not lawfull neither is it now And though there be neither male nor female in Christ but we are all one in him Gal. 3. 28. namely in receiuing of the Gospel yet in dispensing of it there is great difference it beeing vnlawefull for a woman to preach or publikely to teach I permit not a woman to teach 1. Tim. 2. 12. Let women keepe silence in the Churches for it is not permitted vnto them to speake 1. Cor. 14. 34. Apoc 2. 20. This coudemneth the fantasticall opinion of the Anabaptists that all men may speake publikely without any difference according to the instinct of the spirit and measure of his gifts Againe when Paul saith He that is taught in the word c. him that taught him in the word c. he shewes what the dutie of the minister is that lookes to liue by his ministerie namely not to feed his auditorie with Philosophie or fables or lying Legends nor to preach Poeticall fictions Thalmudicall dreames Schoolemens quiddities Popish decrees or humane constitutions oâ to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers âor what is the chaââe to the wheate But he must preach the word of God for there is no word nor writing in the world besides that hath a promise to be the power of God to saluation Rom. 1. able to make men wise to saluation 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified Act. 20. To be liuely mightie in operation sharper then any two edged sword entring through euen to the diuiding asunder of the soule and the spirit the ioynts and the marrow and to be a discerner of the thoughâs and intents of the hearts Heb. 4. 12. and that can make the man of God absolute to euery good worke 2. Tim. 3. 17. but onely this word giuen by diuine inspiration It beeing not onely the seed by which we are begotten and borne anew but the food by which we are nourished both milke for the babe that is a nouice in religion and strong meate for him that is of yeares and therefore beeing perfect nourishment the bread of life for him that is hungrie and the water of life for him that is thirstie what needes there any more Besides no word nor writing hath the propertie of fire saue onely the word of God to dispell the darknes of ignorance by enlightening the minde with the sauing knowledge of the truth and to hâat yea to enflame the affection with a zeale of Gods glorie by burning vp the corruption of nature Againe Diuinitie is the mistâis all liberall arts tongues historie c. are but handmaids to attend vpon her now when the mistris is speaking it is good manners for the maide to hold her peace To this word alone the Prophets were tied by their commission What I shall command thee that shalt thou say And the Apostles You shal teach what I haue coÌmanded you Christ himselfe taught nothing but that which he had heard receiued of his father Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written Act. 26. 22. Paul commaÌds Timothie to charge the Pastours of Ephesus that they teach no diuers doctrine either for matter or manner for substance or circumstance Yet here we must take heede of extremities for in some cases it is lawfull in preaching to vse Philosophie the testimonie of prophane writers and quotations of Fathers I. When we haue to deale with heathen men who will not be so easily mooued with the authoritie of the Scriptures we may conuict them by the testimonie of their owne writers as Paul did the Athenians Epicures and Stoikes by the testimonie of Aratus Act. 17. 28. and the Cretians by the testimonie of Epimenides Tit. 1. 12. II. In preaching to a mixt congregation where some are infected with Poperie or some other heresie and will not receiue the doctrine deliuered nor yeeld vnto the truth except it haue the consent of the fathers of the Church III. In handling of some controuersall point of diuinitie shewing that the doctrine we teach is no new doctrine but that which was taught in the Primitiue Church especially in speaking to the weake who haue not as yet left their old superstition wherein they were nuzzeled IIII. To cut off the calumniations of the malitious aduersaries who must needes haue their mouthes stopped by some other meanes then by the Scriptures V. In the necessarie vnfolding of the meaning of certaine places of Scripture which without Philosophie cannot be conceiued In such a case we may vse humanitie in descending to the reach and capacitie of the auditorie and so teach heauenly things by earthly things as our Sauiour Christ taught regeneration by the similitude of the winde Ioh. 3. Yet all these must be vsed first sparingly secondly when there is iust cause thirdly without ostentatioÌ fourthly deliuering nothing to the people the ground whereof is not in the word This shewes that the maine scope of the ministerie is to preach the word purely and to applie it powerfully to the consciences of men and it condemnes all deceitfull handling of the word and all huckster-like dealing in mingling wine and water together wheat and chaffe gold and drosse in peruerting it with aguish and sottish conceits in wresting it with allegories tropologies and anagogies and in wringing the text till they make it bleede and so as an ancient writer saith presse the two dugges of the Scriptures the old and new Testament that in stead of milke they drinke
insatiable and therefore it is euill spent that is bestowed vpon them some of them need not and therfore we neede not to giue and why doe not those that are needie follow Pauls example who laboured with his hands and got his liuing by making of tents because he would not be chargeable vnto any or why doe they not lead a single life as in former times they did that so they may be lesse burdensome to the Church and more beneficial to their brethren Besides all this God hath promised he will be the portion and inheritance of the Leuites and therefore we neede not be so hastie to share with them in all our goods To these and all other vaine and friuolous excuses of the same kind made by worldlings of corrupted minds the Apostle answereth in these words Be not deceiued God is not mocked as if he should say I know right well you are very cunning in seeking out shifts and pretending reasons to excuse your faults and to exempt your selues from the preformance of the former duty and so to couer the cursed couetuousnes of your harts with colorable excuses But be not deceiued brethren they are but figg leaues you do but danse in a nette you cannot bleare the all-seeing eyes of God howsoeuer these reasons may perswade you go for currant with men yet they are but counterfaite in gods ostimate with whome you haue to deale who is not mocked nor cannot be deceiued nor will not be deluded with such vaine excuses therefore take heed lest in going about to deceiue them you deceiue your selues for looke how you deale with them God will deale with you with what measure you mete vnto them the same he will measure to you againe for as you sovve so shall you reape So that in these words the Apostle doth summarily comprise these three things First a disswasion from this their vaine reasoning and wicked practise laid downe by way of preuention Be not deceiued Secondly a reason of the dehortation shewing that these their excuses are but friuolous and vaine God is not mocked Thirdly a confirmation or proofe of his former reason for whatsoeuer a man soweth that shall be reape The disswasion is laid downe in these words Be not deceiued The like phrase of speech we haue in sundry other places as in that aduertisement which Hezekiah giueth the Leuites 2. Chron. 29. 11. Now my sonnes be not deceiued And Paul the Corinthians 1. Cor. 6. 9. be not deceiued neither fornicators c. 1. Cor. 15. 33. be not deceiued euill speeches corrupt good manners Now men erre and are deceiued sundry waies both in diuine and humane things which appertaine not to this place Touching the deceit here mentioned we are to know that a man may be deceiued and that by himselfe two waies First through ignorance in iudging that to be no finne which is a sinne as when a man is perswaded that God is to be worshipped in an image that when he persecutes the saints of God he doth God good seruice Secondly when men are so wickedly willfull that they wittingly deceiue themselues in thinking they can deceiue god himselfe and so cunningly handle the matter that he shall not know their words nor see their works nor vnderstand their thoughts that whether they do good or euill giue to the ministery or not liue according to the flesh or according to the spirit it is all one seeing he considereth it not and so promise to themselues impunity though they âinne willingly as Eue did in putting a peraduenture where Gods threat was peremptorie Both these sorts of deceit are here vnderstood specially the latter Use. Hence we may obserue the deceitfulnes of sinne which maketh men thinke all is well with them and that there is no danger c. when the case is farre otherwise This shewes that the heart of man is deceitfull aboue measure as the Prophet saith who can finde it out or who can sound the depth of the deceit of his owne heart or who knows the infinite windings and turnings which are in this intricate Labyrinth Now this commeth to passe partly by reason of originall corruption which the Apostle saith is deceitfull Hebr. 3. 13. Take heede lest any of you be hardened through the deceitfulnes of sinne partly by reason of long custome in sinne whereby the heart is inured to deceit Psal. 32. 2. Blessed is the man in whose spirit there is no guile For from this double ground it commeth to passe that men are so wittie in defrauding the Ministers of their due in cutting them short of their allowance in embezeling and purloining from them what they can and so ingenious in inuenting probable reasons and plausible arguments to deceiue themselues withall in accounting all to be gained that is thus gotten This teacheth vs first of all to pray instantly that God would open our eyes that we may see our hidden corruptions and that he would annoint them with the eye-salue of his spirit that we may clearely see and rightly discerne of things that differ considering that sinne doth often apparell it selfe with the cloake of vertue Secondly we are to suspect our selues of our secret sinnes and to aggrauaâe our knowne sinnes by all circumstances seeing we may so easily deceiue our selues in flattering our selues to be cleare of this or that sinne or at least not to be so grieuous sinners as in truth we are Thirdly that it is the dutie of the Minister to warne the people to take heed that they be not deceiued as Paul doth Eph. 5. 6. Let no man deceiue you with vaine words for for such things-commeth the wrath of God vpon the children of disobedience Againe hence I gather that in the prime of the Church in the Apostles daies when the Church of the New Testament was but in founding the ministerie was in contempt and as it may appeare out of other places the ministers were not onely neglected or contemned but reuiled persecuted accounted as the fiâth of the world and the of-skouring of all things 2. Cor. 4. 13. or where they were better intreated they were but abused scorned reputed brain sicke fellowes as the Prophet was 2 King 9. 1â and Paul Act. 26. 24. This hath beene and is the account which the world maketh of the ministers of God which must be so farre from discouraging vs that it should minister rather matter of ioy vnto vs in that we are conformable by this meanes to Christ our head who was not onely neglected of all not hauing where to rest his head Luk. 9. 58. but laughed to skorne accounted a pot-companion a drunkard and a glutton a sorcerer one that had a deuill and was madde Ioh. 10. 20. For if we suffer with him we shall be glorified with him Rom. 8. 17. Thus much of the dehortation the reason followes to be considered in the second place in these wordes God is not mocked where the Apostle shewes that their excuses are but vaine
because God is not mocked nor will not be deluded with such pretenses First here the Apostles dealing is worthy to be obserued in that reproouing them which neglected their dutie to the ministers of the word he bringeth in God himselfe taking the matter into his owne hand making the ministers quarrell his owne quarrell and this he doth to the end we might see whom we haue to deale withall and whom we do abuse when we abuse the ministers of the word to witt that we abuse not man but God For albeit it be true of all and euery sinne which Dauid confesseth of his owne particular murther and adultery that it is against God yea against him alone Psal. 51. 4. yet in these and such like cases which tend to the vndermining of his Church and the decay of his religion and worship he taketh himselfe more directly aimed at and more nearely touched When the Israelites refused to haue Samuell and his sonnes to rule ouer them the Lord saith They haue not cast thee away but they haue cast me away that I should not raigne ouer them 1. Sam. 8. 7. When the Leuites were defrauded of their due the Lord by his prophet telleth the people Ye haue spoiled me in tithes offerings Mal. 3. 8. So in this place when the Galatians did wrongfully withhold and keepe backe that competent allowance that was due to their teachers he telleth them that it was a sinne tending against God who is not nor will not nor cannot be mocked for what wrong soeuer is done to the messenger that is sent the same is done to his Lord that sent him whatsoeuer disgrace or indignitie is offered an Embassadour the same redounds to the Prince whose Embassadour he is This ought to be a Caueat vnto vs to take heed howe we contemne or neglect the ministers of God seeing whatsoeuer wrong is done them Christ takes it as done to himselfe Matth. 25. 45. Act. 9. 4. This lets vs see the hainous sinnes of many that professe the Gospel specially in this kind who now at this day if euer are ingenious in defrauding and eloquent in declaiming against the ministers of the word in laughing them to skorne as they did our Sauiour Christ Mark 5. 40. and abusing them in tearmes and taunts calling them bald priests as young children called Elizeus balde pale no doubt following the example of their parents of whome they learned it ascend thou balde pate ascend thou balde pate 2. King 2. 23. that they are too full of the spirit as they derided the Apostles in saying they were full of newe wine Act. 2. 13. in making them their table talke making songs of them as the drunkards did of Dauid and Ieremie In scourging them with the whippe of the tongue as the Stoicks called Paul a babbler Act. 17. 18. and Festus a madde man Act. 26. Nowe in that they thus scornefully abuse his ministers and so indignely and disdainefully intreat his messengers and Embassadours what doe they els but abuse Christ Iesus himselfe and through their sides wound and crucifie him againe When Sanacherib King of Ashur reuiled Ierusalem Hezekiah the king what saies the Lord O virgin daughter of Sion he hath despised thee and laughed thee to skorne O daughter of Ierusalem he hath shaken his head at thee Whome hast thou railedon and blasphemed and against whome hast thou exalted thy voice and lifted vp thine eies on high euen against the holy one of Israel Esay 37. v. 22 23. The vse HeÌce we learne that God hath an exact knowledge of all our actions cannot be deluded Prou. 15. 11. Hell and destruction are before him how much more c. Psal. 11. 4. His eies consider his eie liddes trie the children of men Psal. 139. v. 2. He knowes our thoughts long before they be Hebr. 4. 12. All things are naked and bate in his sight Reason it selfe shewes that he which made the cie cannot but see he that made the heart and minde cannot but vnderstand the frame motion thereof Psal. 94. v. 9. 10. c. II. This shewes the madnesse of those which say God heareth not seeth not vnderstandeth not or which say in their hearts How should he heare is their knowledge in the most high or can he see through the thicke cloud III. Hence we are taught in our praiers to power forth our hearts before the Lord without concealing so much as the least sinne seeing we may easily delude men and deceiue our selues but God we cannot deceiue IV. It ought to be a bridle to vs to curbe and keepe in our corruptions considering his eies pierce the darknesse the most secret and hidden places yea euen the secret closets and cabinets of our hearts Thus much of the reason I proceed to the confirmation or proofe of his reason in these words For whatsoeuer a man soweth that shall he also reape Where the Apostle prooues that God will not be mocked with vaine excuses seeing he will render to euery man according to his workes which is signified by this allegoricall speech of sowing and reaping so often vsed in Scripture as 5. Cor. 9. 11. 2. Cor. 9. 6. in which places labour and cost in doing good and being beneficiall specially to the ministers of the word is compared to seed the workers to seeds-men the ministers to whome this benefit is conferred to the tilled ground the gaine that accrewes vnto them thereby to the haruest wherewith God will reward them and that according to their workes in the generall day of retribution This metaphor of sowing doeth elsewhere signifie all the morall actions of a mans life whether they be good or euill Of good actions Salomon saith He that soweth righteousnesse hath a sure recompence Prou. 11. 18. Of euill actions he saith He that soweth iniquitie shall reape affliction Prou. 22. 8. But here Paul restraines it to those good workes of liberalitie which are performed in the maintenance of the ministerie And he calleth that which is bestowed vpon the ministers of the word seede which beeing sowne doeth recompence the cost thirtie sixtie an hundred fold that so they might not think their labor lost nor their cost bestowed in vaine seeing they were to receiue that which they laid forth with aduantage But here it may be said This prouerbiall sentence is not alwaie true for sometime men sowe much gather but litle Deut. 28. 38. Agg. 1. 6. nay sometime they sowe and reape not Mich. 6. 15. Againe experience shewes that that which is sowen may degenerate into another kind Ans. It is not necessarie that prouerbiall sentences should be true at all times and in euery particular if they be true for the most part or in that for which they are brought it is sufficient as that Matth. 13. 57. a prophet is not accepted in his owne countrie is for the most part true though not alwaies So whatsoeuer a man soweth the same commonly and vsually he doeth reape But it
will be said howe can a man reape that which he soweth seeing that Christ affirmeth it to be a true saying that one soweth and another reapeth Ioh. 4. 37. Ans. In that one soweth and another reapeth it is not to bee imputed to nature but to the speciall prouidence of god the words are to be vnderstood of the prophets who were the seedsmen in sowing the seedes of the Gospel of the Apostles who were the reapers whose plaine and powerfull preaching of the Gospel did as farre exceede that of the prophets as the haruest doth the seed time Thus the time vnder the Law is resembled to childhood and infancie that vnder the Gospell to mans estate Gal. 4. 1. c. Againe it may be said the husbandman soweth not the body that shall be 1. Cor. 15. 37. Therefore he reapeth not that which he sowed Ans. He reapeth not the same indiuiduall but yet the same specificall bodie It may further be doubted of the trueth of that which is signified by this prouerbiall sentence namely whether euery man shal receiue according to his workes for so euery man should be condemned To which I answer that it is not vniuersally true for if the righteous commit iniquitie all his righteousnesse shall be no more remembred and if a wicked man turne from his sinne none of his sinnes that he hath committed shall be mentioned vnto him Ezeck 33. 13 16. It must therefore be restrained thus He that doeth wickedly and perseuereth therein to the ende He that doeth well and continueth in well doing shall receiue according to his workes the seedes of his former sinnes shall not growe vp to the haruest of condemnation For it is the priuiledge yea the happinesse of a righteous man so to haue his finnes couered with the robes of Christ his righteousnesse as that they shall neuer be vncouered to his shame Psal. 32. Esay 43. 25. Againe it may hence be prooued in that sanctification in death is perfected originall corruption beeing vtterly abolished and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement yet nothing shall be found in it but his good workes which follow him till the resurrection Apoc. 14. 13. Besides this in the last sentence pronounced by our Sauiour Christ Math. 25. only their good workes are mentioned Come ye blessed of my father inherit the kingdome prepared for you for I was hungrie and ye fedde me c. their sinnes and imperfections not so much as once named but concealed and passed ouer II. Obiect It may be said that neither the good nor the bad doe reape that which they haue sowne the godly for the seeds of good works reape nothing but affliction the wicked for the cursed seeds of a damnable life comfort and contentation To which I answer that it is not true if we restraine it to the tearme of this life for so all men reape not as they haue sowne But it is vndoubtedly true of the life to come for the iustice of God requires that all should be rewarded according to their workes Rom. 2. Hence therefore we may gather that seeing men must reape as they sow and yet doe not reape nor receiue their reward in this life that there is another life after this in which God will giue to euery one as his workes shall be and therfore there shall be a iudgement And because the bodie was partaker with the soule either in doing good or euill it is iust likewise it should be partaker either of miserie or felicitie and therefore there shall be a resurrection III. Obiect The whore of Babylon must be rewarded double Apoc. 18. 6. In the cuppe that shee hath filled to you fill her the donble And the Saints pray thus to God Render to our neighbours seuenfold into their bosome Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works because they are punished aboue their deserts Ans Shee is rewarded double yet not aboue but according to her deserts giue her double according to her workes v. 6. the meaning is not that shee should be punished twise as much as shee had deserued for it is the law of God that the malefactour should be beaten with a certaine number of stripes not aboue but according to his trespasse Deut. 29. 2. but that shee should be tormented twise as much as shee had tormented others Againe these phrases and formes of speech of rewarding double or seuen fold signifie that God will pay wicked men whome to the full a definite number beeing put for an indefinite as Gen. 4. 15. Doubtlesse whosoeuer slaieth Cain shall be punished seuen fold The meaning is not that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel for it should not haue beene so great a sinne for a man to haue killed him as it was for him to kill his brother but that he should be most seuerely and grieuously punished IIII. Obiect Infants haue no works whereby they may be iudged seeing they doe neither good nor euill as the Scripture speaketh of Iacob and Esau Rom. 9. 11. therefore all shall not be iudged according to workes Ans. These phrases of Scripture As a man sowes so shall be reape euery one shall receiue according to his workes c. are not to be extended to all but must be restrained to such as haue works knowledge to discerne betwixt good and euill which infants haue not For besides that they are destitute of workes they also want the vse of reason and therefore they shall not be iudged by the booke of conscience but by the booke of life For to say as Hugo de S. Vict. doth vpon the Rom. quaest 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie as though they themselues had actually committed them is contrarie to that Ezek. 18. 20. the sonne shall not beare the iniquitie of the father U. Obiect But how shall they be pronounced iust who beeing come to yeares of discretion yet haue no good works as Lazarus and the theefe vpon the crosse who liuing leudly all his life long was converted at the last gaspe Ans. That Lazarus had no good works whereby he might be declared iust it cannot be prooued the contrarie rather may be gathered out of Scripture and that the good theefe had no good works it is flit against the text Luk. 23. 40 41. where he maketh a notable confession of Christ and rebuketh his fellow labouring to bring him to the faith which was a memorable fact of Christian charitie Secondly though it were graunted that they had no good works in action yet they were full of good workes in affection and by these they were to be iudged God accepting in his children the will for the deede Lazarus by reason of his extreame pouertie and the theefe by reason of the shortnes of time which
he had to liue in the world could not be plentifull in good workes thereby to giue sufficient testimonie of their vnfained faith yet God accepteth a man according to that which he hath and not according to that which he hath not accepting the will for the deede as he accepted the willingnes of Abraham to sacrifice his sonne as though he had sacrificed him indeede Gen. 22. VI. Obiect God doth not proportionate the reward to the worke because he doth reward works which are finite temporall with infinite and eternall punishment Ans. Sinne beeing considered in respect of the act as it is a transient action is finite But in a threefold confideration it is infinite First in respect of the obiect against whome it is committed for beeing the offence of an infinite Maiestie it doth deserue infinite punishment for if he that clippes the Kings coyne or defaceth the Kings armes or counterfaitetâ the broad seale of England or the Princes priuie seale ought to die as a traytour because this disgrace tendeth to the person of the Prince much more ought he that violates the law of God die the first and second death seeing the breach thereof doth not onely tend to the defacing of his owne image in vs but to the person of God himselfe who in euery sinne is contemned and dishonoured Secondly sinne is infinite in respect of the subiect For seeing that the soule is immortall and that the guilt of sinne and the blot together doe staine the soule as the crimâin or skaâlet die the silke or the wooll and can no more be seuered from the soule then spots from the Leopard it remaineth that sinne is infinite in durance and so deserueth eternall punishment Thirdly it is infinite in respect of the minde desire and intent of the sinner whose desire is still to walke on in his sinnes and except God should cut off the line of his life neuer to giue ouer sinning but to runne on in infinitum committing of sinne euen with greedinesse Thus hauing the meaning of the words let vs come to the doctrine and vse There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie The first is because they thinke all is lost that is bestowed that way The second is because they are afraid lest themselues should want To both which the Apostle makes answer in this place comparing our beneficence in the vpholding maintaining countenancing of the Ministerie to seede to teach vs that as the husbandman doth sow his corne in the ground neuer fearing the losse thereof but hoping for a greater increase not doubting his owne want but assuring himselfe of greater plentie So we in sowing the seedes of good works must neuer dreame of losse or cost considering the more we sowe the more we shall reape we must neuer feare want seeing we shall receiue an hundred fold Mark 10. 30. If men could be perswaded of this that the time of this life is the seede time that the last iudgement is the haruest and that as certenly as the husbandman which sowes his seede lookes for increase so we for our good workes a recompence to the full O how fruitfull should we be how plentifull how full of good works But the cursed roote of infidelitie which is in euery man by nature doth drie vp the sappe of all Gods graces in vs and make vs either bad or barren trees either to bring forth sowre fruits of sinne or no fruit at all but to become vnprofitable both to our selues and others For the reason why men are so cold in their liberalitie so fruitlesse so vnprofitable is because they doe not beleeue the promises of God that he is true of his word that whatsoeuer they giue to the poore or the Ministers of his word they lend vnto the Lord and whatsoeuer they lay out the Lord will restore to them againe Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day as the husbandman is of a haruest they would be more frequent in duties of charitie and more plentifull in good workes then commonly they be Further let it be obserued that though these words be but generally expouÌded in the verse folowing where the Apostle saith He that soweth to the flesh shall of the flesh reape corruption âe that soweth to the spirit shall of the spirit reap life euerlasting yet are they more particularly and distinctly set downe elswhere in Scripture as 2. Cor. 9 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally that is the haruest shall not onely be answerable to the seede and the reward to the worke but greater or lesse according to the quantitie and qualitie of the worke For euery man shall receiue his reward according to his proper labour 1. Cor. 3. 8. For the more the husbandman sowes the more he doth vsually reape except God blow vpon it in cursing the land as he did the Israelites who sowed much and gathered but little and the lesse he sows the lesse shall his croppe be Euen so the more plentifull we are in sowing the seedes of good workes the more we shall reape and the more sparing we are the lesse shall our haruest be Hence I gather First that there are seuerall degrees of punishmentsin Hell according to the greatnes and smalnes of sinnes for some sinnes are but as moâes others as beames Matth. 7. 4. some as gnats others as camells Matth. 23. 24. and therefore some shall be beaten with many stripes some with few and it shall be easier for them of Sodoâ and Gomortha at the day of iudgement then for them of Capernaum Secondly that there are sundrie degrees of glorie and felicitie in heauen proportionall to mens works for all men doe not sow alike neither are their workes equall but haue sundââe degrees of goodnes in them and therefore there are answerable degrees of glorie wherewith they are to be crowned This truth is taught elsewhere more plainly as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine as the starres for euermore Therefore as there is a greater brightnes in the starre then in the firmament so there shall be greater glorie in one then in another 1. Cor. 3. 8. Euery man shall receiue his reward according to his owne labour therefore seeing all mens labours are not alike their reward shall not be alike This is further confirmed by the parable of the talents Luk. 19. where the master of the seruants doth proportionate his wages to their worke making him that had gained with his talent fiue talents ruler ouer fiue cities him that had gained teâ ruler ouer tenne And whereas it may be said that all the labourers in the vineyard receiued an equall reward namely a pennie as well as those that wrought but an houre or those that bare the burden and heate of the
day I answer it is true of essentiall glorie all the elect shall haue equall glorie but it is not true of accidentall glorie therein all shall not equall Take sundrie vessels of diuers bignesse and cast them in to the sea all will be filled with water though some receiue a greater quantitie others a lesse So all shall haue fulnesse of glorie that is the same essentiall glorie though in respect of accidentall glorie some shall haue more and some lesse Secondly the scope of the parable is not to shewe the equalitie of glorie in the world to come but that they which are first called ought not to insult ouer their brethren which are not as yet called seeing they may be preferred before them or at the least made equall with them It remaineth therefore for a conclusion that there shall be degrees of glorie in heauen as there are degrees of torments in hell and that as mens labours differ in goodnes so their rewards shall be different in greatnesse Nowe mens labours differ in goodnesse three waies in the kinde in the quantitie and in the qualitie In the kind in that some are more noble in their kinde some more base as to cure the maladies of the soule is a more excellent worke in it kinde then to cure the diseases of the bodâe and therefore it hath a greater degree of glorie promââed Dan. 12. 3. They that turne many to righteousnes shall shine as the starres for euermore In the qualitie or manner in that some are done with greater loue some with lesse some with greater zeale some with lesse some with greater care and conscience to discharge our duties some with lesse now those that are performed with greater loue zeale care and conscience shall âeceâue a greater reward thoâe that are done with lesse a lesser for so is the promise Euery man shall receiue his wages according to his owne labour 1. Cor. 3. 8. In the quantitie in that some labour but an houre others beare the burden and heaâe of the day and so according to the greatnes or sâalnes of their paines they shall haue a greater or lesser reward He that had so carefully emploâed his talent that he gained with it ten others was made ruler ouer ten cities and he that had taken lesse paines and gained buâââue was made but ruler ouer fiue that is had his reward yet a lesse reward sutable to his worke Further as God doth reward the good workes of his seruants according to the kind the quantitie and qualitie so he rewardeth sinnes not onely according to their degree as we haue heard but also in the same manner according to the nature and qualitie of the sinne 2. Thess. 1. 16. It is a iust thing with God to recompence tribulation to them that trouble you Thus he threatneth that to the froward he will shew himselfe froward Psal. 18. 26. And he that sheddeth mans blood by man shall his blood be shedde Gen. 9. 6. And all that take the sword shall perish by the sword Matth. 26. 52. And he that stoppeth his eares at the crie of the poore shall crie vnto the Lord and he will not heare him Pro. 21. 13. And iudgement mercilesse shall be to him that shewes no mercie Iam. 2. 13. And Woe be to thee that spoilest and wast not spoiled and doest wickedly and they did not wickedly against thee for when thou shalt cease to spoile thou shalt be spoiled and when thou shalt make an ende of doing wickedly they shall doe wickedly against thee Esa. 33. 1. For with what iudgement men iudgâ they shall be iudged and with what measure they mere it shall be measured to them againe Matth. 7. ãâã Neither doth God barely threaten this but he doth it in deede in handling sinners in their kind Gen. 2. 17. Because thou hast eaten of the tree cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thus God punished the filthie Sodomites in their kind in that for their burning lust he rained vpon them fire and brimstone from heauen Gen. 19. 24. Nadab and Abihu censing with strange fire were consumed with fire from heauen Numb 10. 1 2. The like may be said of Adonibezek for as he caused seuentie Kings hauing the thumbs of their hands and of their feete cut off to gather crummes vnder his table so the Lord rewarded him Iud. 1. 7. As Agags sword made women childlesse so his mother was made childlesse among other women beeing hewen in peeces before the Lord in Gilgal 1. Sam. 15. 33. Thus God punished the adulterie and murther of Dauid for as he defiled an others mans wife so his owne sonne Absolom defiled his wiues in the sight of all Israel 2. Sam. 10. 22. his murther in slaying Vriah by the sword of the childreÌ of AmmoÌ in that the sword did neuer depart froÌ his house 2. Sam. 12. 10. Because the Grecians accouÌted preaching foolishnes it pleased God as a fit iust punishment of this their sin by the foolishnes of preaching to saue theÌ that beleeue 1. Cor. 1. 21. Thus as Chrysost. hath obserued the rich glutton was met with in his kind for wheras he would not giue Lazarus a crumme of bread to slake his hunger god would not giue him a droppe of water to coole his thirst Luk. 16. and therefore he saith Hieme non seminavit misericordiam venit aestas nihil messuit Thus he punisheth spirituall fornication with bodily pollution because the Israelites went a whoring from God therefore their daughters became harlots and their spouses whores Hos. 4. 12 13. And this is verified in the Church of Rome at this day for as he gaue vp the heathen to reprobate minds by reason of their idolatrie so hath he giuen them vp as we may see in their vncleane cloysters their Sodomiticall Stewes their beastly brothelhouses and the like So they that delight in looking at the rednesse of the wine shall haue red eies as a punishment of their sinne Pro. 23. 30. Thus God punished the pride of the women of Ierusalem for in stead of a sweete sauour there was a stinke in stead of agirdle a rent in stead of dressing of the haire baldnes in stead of a stomager a girding of sacke cloth and burning in stead of beautie Esa. 3. 24. And thus the Lord shut vp euery wombe of the house of Abimelech because of Sara Abrahams wife Gen. 20. 18. Thus the wise man saith Because the Israelites worshipped serpents which had not the vse of reason and vile beasts the Lord sent a multitude of vnreasonable beasts among them for a vengeance that they might know that wherewith a man sinneth by the same also shall he be punished Wisd. 11. 13. And this manner of punishing sinners in their kinde Iob acknowledgeth to be most iust when he saith If mine heart haue beene deceiued by a woman or if I haue laid waite an the dore of my
neighbour let my wife grind vnto another man and let other men bow downe vpon her Iob 31. 10 11. Use. First here we see the iustice of God in awarding the last sentence nay his bountie and seueritie his bountie in recompencing men aboue their deserts his seueritie in punishing sinners according to their deserts For as he will denie any thing in iustice that denied to Diues a droppe of water to coole his tongue Luk. 16. 24. 25. so he will recompence any thing in mercie that will recompence a cuppe of cold water Math. 10. 42. This integritie in iudgement without partialitie is signified by the white throne Reu. 20. 11. and it serues as a patterne and example for all Iudges and Magistrats to follow in laying iudgement to the rule and righteousnes to the ballance Esa. 28. 17. that is in hearing causes indifferently and determining equally examining them as it were by line and square as the mason or carpenter doth his worke The Grecians placed Iustice betwixt Leo and Libra thereby signifying that there must not onely be courage in executing but also indifferencie in determining The Egyptians expresse the same by the hieroglyphicall figure of a man without hands winking with his eyes whereby is meant our vncorrupt Iudge who hath no hands to receiue bribes nor eyes to behold the person of the poore or respect the person of the rich And before our tribunalls we commonly haue the picture of a man holding a ballance in one hand and a sword in the other signifying by the ballance iust iudgement by the sword execution of iudgement For as the balance putteth no difference betweene gold and lead but giueth an equall or vnequall poise to them both not giuing a greater waight to the gold for the excellencie of the mettall because it is gold nor a lesse to the lead for the basenes of it because it is lead So they were with an euen hand to way the poore mans cause as well as the rich But it is most notably set out by the throne of the house of Dauid mentioned Psal. 122. 5. which was placed in the gate of the citie towardes the sunne rising in the gate to signifie that all which came in and out by the gate of the citie might indifferently be heard the poore as well as the rich and might haue accesse and regresse too and from the iudgement seate Towards the rising of the sunne in token that their iudgement should be as cleare from corruption as the sunne is cleare in his chiefest brightnes Secondly this confutes the common opinion of the Schoolmen who as they truly affirme that God rewardeth his Elect supra meritum aboue their desert so they erroniously teach that he punisheth the reprobate citra condignum lesse then they haue deserued For God powreth vpon the wicked after this life the full violls of his wrath punishing them in the rigour of his iustice without all mercie not onely according to their works in regard of the nature and qualitie but in respect of the measure and quantitie Lastly this doctrine seriously considered and thought vpon that we shall drinke such as we brew reape such as we sow and that men shall haue degrees of felicitie or miserie answerable to their workes answerable to the kind of their worke to the quantitie and qualitie thereof will make vs more carefull to auoid sinne and to be more plentifull in good workes then if with the Papists we should teach iustification by workes Againe in that euery one shall reape as he soweth that is shall be rewarded not according to the fruit and successe of his labour but according to his labour be it more or lesse better or worse it serues first of all to comfort the ministers of the word which are set ouer a blinde ignorant people who are alwaie learning and neuer come to the knowledge of the ãâ¦ã th they must not be discouraged thogh after long teaching there be little knowledge or amendment after much paines ãâã little profiting but rather a coldnesse a backewardnesse a declâning in all sorts and degrees They must remember that if their Gospell beeing deliuered with such simpheitie with such assiduâtie with such euidence and demonstration of the spirit be hâd at is hid to them that perish in whome the God of this world hath blinded the mindes of the infidells that the glorious Gospel of Christ should not shine vnto them 2. Cor. 4. 3 4. Besides let them consider that though they seeme to labour in vaine to spend their strength in vaine and that their words take no more effect then if they were spoken in the winde yet that their iudgement is with the Lord and their worke with their God Isa. 49. 4. remembring that God wil giue to euery man according to his worke according to the kind the quantitie the qualitie thereof and not according to the fruit or successe of his worke It may serue also as a cordiall to euery man that is painfull faithful in his calling thogh neuer so base seruile as to a shepheard which watcheth his flock or a poore drudge that atteÌds vpon his masters busines he is to coÌfort himselfe with this that though he see no great good that comes by his labour and trauel yet if he be obedieÌt to him that is his master according to the flesh in all things not with eye-seruice as men-pleasers but in singlenes of heart seruing God and whatsoeuer he doth doing it heartily as to the Lord and not to men let him know and assure himselâe that of the Lord he shall receiue the reward of inheritance Coloss. 3. 22 23 24. And the promise is more generall Eph. 6. 5. Know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free It serueth further as a comfort against inequallitie whereas the wicked flourish in all manner of prosperitie and the godly lie in contempt and miserie for the time shall come when euery one shall reape euen as he hath sowne When God will punish the sinnes of the reprobate with eternall torment according to their deserts and crowne the good workes of his seruants with an eternall waight of glorie aboue their desert for pietie shall not alway goe vnrewarded neither shall impietie alway goe vnpunished for as the Psalmist saith The patient abiding of the righteous shall not perish for euer And againe doubtles there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Againe this condemneth the damnable opinion of Atheists who thinke all things come to passe by nature or fortune and that doomes day is but a dreame and that sticke not to say It is in vaine to serue God and what profit is it that we haue kept his commaÌdements and that we haue walked humbly before the Lord of boasts as though good workes should neuer be rewarded nor sinne punished albeit the Lord hath said Behold
I come quickly and my reward is with me to giue to euery one as his works shall be Apoc. 22. 12. Besides it meeteth with the practise of those men which sowe nothing but cockâe and yet expect a croppe of wheates or nothing but darnell and yet looke to reape a barly haruest that is such as sowe nothing but the cursed seeds of a damnable life and yet looke to reape the haruest of eternall life for as a man soweth so shall he reape such as he brueth such shall he drinke Euery one shall eate the fruit of his owne waies and be filled with his owne deuises Prou. 1. 31. It doeth further detect the follie of those which fraught the shippe of their soule with nothing but faith resting in carnall presumption vpon a vaine opinion of faith and neuer caring for good workes against whome Saint Iames writeth chap. 2. v. 14. What auaileth it though a man say he hath faith when he hath no workes can the faith saue him 20. Wilt thou vnderstand O thou vaine man that faith which is without workes is dead We must therefore sowe the seedes of good workes in this life if after this life we looke to reape the haruest of eternall life giue all diligence by good workes to make our calling and election sure that as it is sure in it selfe in Gods vnchangeable decree 2. Tim. 2. 19. so we may make it sure to vs. 2. Pet. 1. 10. and so lay vp in store a good foundation against the time to come that we may obtaine eternall life 2. Tim. 6. 19. Lastly it crosseth the wicked conceipt and imagination of those men that sing a requiem to their soules in promising to themselues an impunitie from sinne and an immunitie from all the iudgements of God notwithstanding they goe on in their bad practises and all because God doth not presently take vengeance on them for their sinnes For they do not consider that their sinnes are as seedes which must haue a time to growe in before they come to maturitie but beeing once ripe and full-eared let them assure themselues God will cut them downe with the sickle of his iudgements as we read Gen. 15. 16. They remember not what the Lord saith by Ieremie that he will not wearie himselfe with following after these wild asses vsed to the wildernesse which snuffe vp the winde by occasion at their pleasure and none can turne them backe but will seeke for them and finde them in their moneths that is when their iniquitie shall be at the full the Lord will meete with them 8. For he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the spirit shall of the spirit reape life euerlasting Here Saint Paul specifieth that in particular which before he had deliuered in generall vz. what he meant by sowing and reaping And this he doth by a distribution or enumeration of the kindes of sowing and reaping she wing that there are two sorts of seeds which men sow in this life good and euill Two kinds of sowers spirituall men and carnall men Two sorts of ground in which this seede is sowne the flesh and the spirit Two sorts of haruests which men are to reape according to the seede corruption and life as Paul saith If ye liue after the flesh ye shall die but if ye mortifie the deedes of the bodie by the spirit ye shall liue Rom. 8. 13. These two sorts of haruests beeing answerable to the seede corruption and death beeing the haruest of the seede sowne to the flesh life and immortalitie of that to the spirit Tacianus the hereticke and author of the sect of the Encratites doth gather from this and the like places that marriage is in it selfe simply euill because it is a sowing to the flesh To him we may adioyne the Popes holinesse Syricius who reasoneth after the same manner to prooue that Priestes ought not to marrie because saith he they that are in the flesh cannot please God Rom. 8. 8. where he condemneth all marriages as vncleane both in the Cleargie and the Laitie Distinct. 82. Vnderstanding as though Paul should speake properly of seed and of the flesh But worthely was Tacianus his opinion confuted and he condemned for an hereticke for the Apostle speaketh not of the workes of nature but of corrupt nature which ouerturneth the diuine order which God set in nature in the creation Besides the Apostolike writer saith that marriage is honourable among all men not the first onely but also the second third c. and among Cleargie men as well as others and therefore the marriage bed beeing vndefiled that is beeing vsed in holy manner is no sowing to the flesh but to the spirit as Popish doctours are enforced to confesse Lastly Paul saith not He that soweth to the flesh shall of the flesh reape corruption but he that soweth to his flesh c. Now no man except he be worse then a bruit beast doth abuse himselfe by sowing to his owne flesh as Ierome saith vpon this place Others by sowing to the flesh and spirit vnderstand the following after the fruites of the flesh and of the spirit mentioned in the former chapter vers 19. 22. But this exposition cannot stand in this place because the illatiue particle for in the beginning of the verse sheweth euidently that these wordes depend vpon the former as an exegesis or exposition thereof where Paul spake not generally of all but particularly of those workes which serue directly to vphold the ministerie By sowing to the flesh therefore the Apostle meaneth nothing else but to liue in the flesh to walke in it to take pleasure in it to followe the desires of it and to fulfill the lusts thereof More plainely it is wholly to giue and add ct a mans selfe to the pleasures profits honours and preferments of this life and to spend himselfe his strength and wit in compassing of them hauing little or no respect of the life to come howe he may compasse the rich purchasse of the kingdom of heauen which who so doeth shall reape nothing at the haruest but corruption that is shall haue for his reward eternall death vnderstanding by corruption the corruption of good qualities not of the substance On the contrary to sowe to the spirit is to liue in the spirit and to walke according to the spirit and to mortifie the deeds of the flesh by the spirit to doe those things which otherwise we would neuer doe if we were not mooued and ledde by the spirit as to bestowe a mans goods his labour and trauell his strength his wit and all in those things that may further true religion and pietie with relation to eternall life which whosoeuer doth shall reape life euerlasting as a iust recompence of his worke according to the mercifull promise of God Here sundrie obiections are to be answered for the clearing of this text First the papists reason thus Workes are
whether vpon compact or otherwise for the Scripture maketh mention of reward where there are no precedent workes as Gen. 15. 1. Feare not Abram I am thine exceeding great reward that is thy full content and happinesse Psal. 127. 3. The fruit of the wombe is a reward that is a blessing and a free gift of God In this sense I grant eternall life is a reward Yet it is no proper reward but so called by a catachresis which yet is not an intollerable catachresis as Bellarm. either ignorantly or malitiously affirmeth but easie and familiar for in the phrase of the Scripture eternall life is called a reward in a generall signification when it is vsed absolutely and not relatiuely to signifie the heele or ende of any thing and so the Hebrewe word which signifieth a heele signifieth also a reward because it is giuen when the worke is ended And eternall life hath this resemblance with a reward in that it is giuen at the end of a mans life after that his trauell and warfare is ended Thus the Greeke words which signifie a reward and an ende are vsed indifferently one for the other 1. Pet. 1. 9. Receiuing the end of your faith the saluation of your soules that is as Beza hath fitly translated it the reward of your faith for to translate it the ende of your faith cannot agree to the word receiuing for we receiue not an ende but a reward Thus reward signifieth a free gift or free remuneration as when the master giueth his feruant something for his faithfull seruice though done vpon dutie when as he oweth him not thanks much lesse reward Luk. 17. 9. Doth he thanke hat seruant because he did that which was commanded vnto him I trowe not Thus God giueth vs eternall life not because he is bound in iustice so to doe for he oweth vs neither reward nor thanks for our labour because when we haue done what we can we haue but done our dutie v. 10. but because his goodnesse and mercifull promise made thereupon doth excite him thereunto And yet eternall life is called a reward because it doth as certainly follow good works as though it were due And good workes are mentioned in the promise because they are tokens that the workers is in Christ for whose merit the promise shall be accomplished And it is further called the reward or fruit of our faith as here the haruest because it is the way and meanes of obtaining it II. Eternall life is called a reward of good workes not causally as procured by them but consequently as following them For abeit it be giuen properly for the merit of Christ apprehended by faith yet it is giuen consequently as a recompence of our labours as an inheritance is giuen to the heire not for any duty or seruice but because he is the heire yet by consequent it is giuen in recompence of his obedience He that forsakes father mother shall receiue a hundred fold more in this life and in the world to come eternall life Mark 10. 29 30. III. Reward doth not alway presuppose debt but is often free for whereas it is said Math. 5. 46. If you loue them that loue you what reward shall ye haue It is thus in Luk. 6. 34. What thaÌk shall ye haue by which we see that reward doth not alway signifie due debt but thankefull remembrance and gratious acceptance IV. Coloss. 3. 24. Eternall life is called the reward of inheritance whereby is signified that it is not giuen for our workes but because we are the sonnes of God by adoption Bellarmine answers that it may be both a reward an inheruaÌce a reward because it is giuen to labourers vpon compact an inheritance because it is giuen to none but those that are children But the word ãâã ãâã ãâã ãâã ãâã translated reward signifieth a gift freely giuen without respect of desert it beeing all one with ãâã ãâã ãâã ãâã ãâã as Bafil teacheth vpon the 7. psalme V. The Scripture teacheth that God giueth rewards foure waies First he giueth reward of due debt in respect of merit thus he giueth eternall life as a reward due not to our merits but to the merits of Christ for none can merit at the hands of God but he which is God Secondly he giues a reward in respect of his free and mercifull promise and thus he rewards onely beleeuers Thirdly he giueth rewards to hypocrites infidels heathen c. beeing neither bound by his owne promise nor by their merit wheÌ they performe the outward works of the lawe and lead a ciuill life conformable thereto as when Ahab humbled himselfe before the Lord 1. King 21. And this God doth to the end he may preserue humane societie and coÌcommon honestie and that he may testifie what he approoueth and what he disliketh Lastly he giueth good successe in interprises and attempts according to his owne decree and the order of diuine prouidence which metaphorically is called a reward Ezek. 29. v. 19. 20. because it hath a similitude thereunto as when wicked men through ignorance doe that wickedly which he hath iustly decreed shall come to passe suffering them to fill their houses with the spoyle of the poore which they haue for their work as a man hath wages for his honest labour Thus the spoyle of Iudea is called the hire or reward giuen to Tiglath Pelassat for his Syrian warre Isay 7. 20. and thus the spoyle of Egypt is said to be wages giuen Nhebuchodonosar for his seruice against Tyrus Further let vs here obserue the different manner of speech which the Apostle vseth in speaking of the flesh and of the spirit Of the former he saith He that soweth to his flesh c. Of the latter He that soweth to the spirit not to his spirit by which is signified that what good so euer a man doth in beeing beneficiall to the ministery in furthering the Gospel c. he doth it not by any goodnes that is in himselfe but by the spirit of god who in euery good motion workes in vs the will and in euery good action the deed Philip. 2. 13. therefore no man ought to flatter himselfe in this respect or to think highly of himselfe as though he had attained an extraordinary measure of sanctification either for affecting or effecting any thing that is good seeing whatsoeuer good thing is in vs is the gift of God as Ierome saith On the contrary what euill soeuer a man doth he doth it of himselfe God beeing neither the author the furtherer nor the abetter thereof Againe we hence learne that all vnregenerate persons are sowers to the flesh because that before their conuersion they do nothing but those things that are pleasing to the flesh so that dying in that estate they can reape nothing but corruption therefore it hence followeth that Philosophers heathen and all meere ciuill and naturall men being such as neuer sowed to the spirit shall
therefore no man ought to be wearie of well doing It consisteth of two parts of a rule or precept in the former part of the verse Let vs not therefore be wearie of well doing and a reason of the rule or a motiue to incite vs to the performance thereof in the latter part for in due season we shall reape if we faint not In the rule the Apostle speakes that plainely which in the former verses he had deliuered more obscurely for here he expounds himselfe what he meant by sowing to the spirit namely doing of good or as it is in the next verse doeing of good vnto all which may also appeare by that which followeth we shall reape if we faint not that is we shall reape the fruit of that which we haue sowne to the spirit if we faint not therefore to sow to the spirit is nothing els but to doe good Now by well doing the Apostle meaneth not onely the outward worke whereby our neighbour is furthered helped relieued but the doing of it also in a good manner and to a good ende so as it may be a good worke indeede not onely profitable to our neighbours and comfortable to our selues but acceptable to God This is a most necessarie precept for most men are soone wearie of a good course like to these Galatians who beganne in the spirit but beeing wearie of that walke turned aside and made an ende in the flesh Gal. 3. 3. Like Ephraim and Iudah whose goodnes was as a morning cloud and as the morning dowe which vanisheth away Hos. 6. 4. This wearisomnes in well doing hath seased vpon the most euen vpon all drowsie professours which are the greatest part as may appeare by this in that some if they be held but a quarter of an houre too long or aboue their ordinarie time are extreamely wearie of hearing the word And as for duties of mercie and liberalitie putting vp iniuries and tolerating wrongs they are readie to make an ende as soone as they begin And as for Prayer and thanksgiuing and other parts of the worship of God most men say in their hearts with the old Iewes what profit is it that we keepe his commandements and that we walke humbly before the Lord of hosts Malach. 3. 14. nay they count it a wearines vnto them and snuffe thereat Malach. 1. 13. Hence it is that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties with alacritie and chearefulnes and so often in rousing vs from that drowsines and deadnes wherewith we are ouerwhelmed Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende to teach vs that we ought alwaies to pray and not to waxe faint Eph. 3. 13. I desire saith Paul that ye faint not at my tribulations 2. Thess. 3. 13. And ye brethren be not wearie in well doing And so in this place Let vs not therefore be wearie of well doing Nowe the reasons which make men so wearie of wel doing are in generall these three First the strength of the flesh which euen in the regenerate is like the great gyant Goliah in comparison of poore Dauid Secondly the weakenesse of the spirit and spirituall graces Thirdly the outward occurrences and impediments of this life In speciall they be these First men by nature are wolues one to another Esay 11. v. 6. and so they continue til this woluish nature be mortified and renued by grace beeing so farre from helping furthering releeuing tollerating one another or performing any other dutie of loue that contrarily they are readie to bite and deuoure one another Gal. 5. 15. Secondly oftentimes it commeth to passe that other mens coldnesse doth coole our zeale their backewardnesse slacketh our forwardnesse Thirdly many thinke it a disgrace and disparagement vnto them to stoope so lowe as to become seruiceable vnto their inferiours Fourthly there are many things which discourage vs from well doing either the partie is vnknowne vnto vs as Dauid was to Naball for which cause he would not releiue him in his necessitie or eise seemeth vnworthy of our helpe being such as through rior harlots lewd company hath brought himselfe to miserie and beggerie Or such as reward vs euill for good hatred for our good will or such as are querulous alwaies complaining though neuer so well dealt withall all which make men cold in the duties of loue Fiftly some there be which faine dangers and cast perils which hinder them from doing the good they should The slothfull person saith a lyon is in the way c. Lastly the manifold occasions and affaires of this life doe so distract the minde as that a man is soone wearied yea in the best things Besides many see no reason why they should spend themselues in doing good vnto others Now to all these obstacles and pul-backs we are to oppose the Apostles precept Let vs not be wearie of well doing For verely if the consideration of these small occasions and rubbes that lie in our way daunt and dismay vs and so stoppe our course we shall neuer be plentifull in good workes we may happly put our hand to the plowe but a thousand to one we shall looke backe againe with Lots wife cast a long looke toward Sodom and with the Israelites in our hearts turne againe into Egypt For as he that obserueth the winde shall not sowe and as he that regardeth the cloudes shall neuer reape Eccles. 11. 4. So he that regardeth the ingratitude of some the euill example of others the manifold distractions and occurrences of this life and shall cast perils in carnall wisdome of this and that trouble or inconuenience that may ensue shall neuer doe his dutie as he ought And assuredly he that fainteth in a good course and giueth it ouer before he come to the ende is like vnto the slothfull husbandman who hauing plowed and tilled and in part sowed his ground giueth ouer before he haue finished it and so either the parching heate doth wither it or the nipping colde doth kill it or the foules of the aire deuoure it Now most men are sicke of this disease which shewes the greatnes of our corruptions and that the best Christians haue a huge masse or lumpe of sinne in them and but a sparke of grace in that they are seldome or neuer wearie in scraping together of riches in following their pleasures in pursuing honours and hunting after preferments and yet are quickly wearie in duties of pietie iustice and mercie albeit they haue an vnspeakable reward annexed vnto them Well whatsoeuer the corrupt practises of men be let vs learne our dutie to goe forward without wearinesse nay to do good with chearefulnesse as Paul saith of himselfe Philip. 3. forgetting that which is behind and indeauouring himselfe to that which is before Let vs consider that it is the propertie of a liberall minde to deuise of liberall things and to continue his liberality Esay 32. 8. Neither is this
mercenarie hireling to looke for reward I answer it is the propertie of a hireling to looke onely or principally for his hire either not minding the glorie and honour of God or lesse respecting it then his owne priuate aduantage so that when the hope of his gaine is gone he leaueth his charge and flieth away like the Popish Monks who were right hirelings indeede for they minded nothing but their owne commoditie according to the old saying No penie no Pater noster But to looke to the recompence of reward in the second place after the glorie of God the performaÌce of our dutie and discharge of a good conscience is no propertie of a hireling seeing God hath promised to giue to them which by continuance in well doing seeke glorie and honour and immortalitie eternall life Rom. 2. 7. By this that hath beene said we may see the impudencie of the Rhemists who in their marginall notes vpon Luk. 14. 1. Ebr. 11. 26. and Apoc. 3. 5. doe notably slander vs and our doctrine in auerring that we teach that no man ought to doe good in respect of reward the like may be said of Cardinall Bellarmine Bintfeldius and others For this is our constant doctrine that we may and ought to stirre vp our dulnes to all chearefulnes in the discharge of our dutie by setting before our eyes the reward which is promised Yet so as that we ought not onely nor principally to respect the reward for the zeale of Gods glorie the care and conscience we haue to discharge our dutie ought rather to mooue vs to be plentifull in good workes in lue of thankfulnes vnto God for the riches of his mercie then the greatnes of the reward seeing we ought to do our dutie though there were no heauen no hell no reward no punishment no Deuill to torment no conscience to accuse the very loue of God ought to constraine vs. 2. Cor. 5. 14. And here we must with thankfulnes acknowledge the endles loue and mercie of God towards vs seeing that when he might exact strict obedience without any promise of recompence for our labour nay when he might shiuer vs in pieces with his yron scepter yet as Abashuerosh did to Queene Esther he holdeth out his golden scepter vnto vs in the preaching of the word that we might lay hold of it and by it apprehend eternall life Yea it pleaseth him to winne vs by gifts to incite vs by rewards to allure vs by promises in giuing his word that if we giue we may looke to receiue though not for our merits yet through his mercy if we bestowe transitorie goods we shal receiue a durable substance If a cuppe of cold water Gods kingdome Matth 10. 12. The second generall point is the circumstance of time when we shall reape to wit in due time This due time may be vnderstood in part of this life for godlines hath the promise of this life as well as of the life to come and the works of mercie haue beene euen in this life recompenced to the full The widow of Zanepta for entertaining the Prophet Eliah was miraculously sustained in the dearth the meale in her barrell did not wast and the oyle in her cruise did not diminish 1. King 17. 16. And so the Shunamite for the like kindnes shewed to the Prophet Elizeus beeing barren obtained a sonne and when he was dead shee obtained him to life againe 2. King 4. as the widow of Sarepta did hers at the praier of Eliah 1. King 17. 23. Foras God doth alwaies giue to his children in this life the first ãâã of his spirit so he doth often giue them the first fruits of their labours as a tast of their future felicitie and an earnest of that happines which after they shall fully enioy Our Sauiour Christ saith he will reward them an hundred fold in this life Matth. 19. But this due time is properly meant of the life to come which hath two degrees the first is at the day of death when the soule entreth into happines the second at the day of iudgement when both soule and bodie beeing reunited shall be put in full possession of eternall glorie and felicitie for then they shall be rewarded according to their workes not so much as a cuppe of cold water which they haue giuen to releeue the Saints of God but shall be recompenced to the full Matth. 10. 42. Use. Seeing God hath set downe a set and certen time when we are to reape it is our dutie with patience to expect it as the husbandman doth who hauing sowed his field doth not looke for a croppe the next day or weeke or moneth but patiently expecteth the haruest that he may receiue the pretious seede of the earth For he is too vnreasonable who hauing sowed in September looketh for a croppe in October he must waite for the moneth of August till the haruest and in the meane time indurestorme and tempest winde and weather snow and raine haile and frost So we must sow our seede and sow plentifully still expecting the fruite of our labour with patience till the great haruest come the great day of retribution in which God will seperate the wheat from the chaffe gathering the one into his garners and burning vp the other with vnquenchable fire Matth. 3. 12. Let vs consider the example of God who doth patiently expect and as I may say waites our leisure when we will turne vnto him that he might haue mercie vpon vs. Esa. 30. 8. he waiteth at the doore of our hearts and standeth knocking to be let in Apoc. 3. 20. nay he calleth vnto vs standing without Open vnto me my sister my loue my doue my vndefiled for my head is ful of dew and my lockes with the droppes of the night Cant. 5. 2. Wee vnto thee Ierusalem will thou neuer be made cleane when will it once be Ier. 13. 27. More particularly Gods wayting and expecting is set downe in Scripture by sundrie degrees First he waiteth all the day long Esa. 65. 2. I haue stretched out my hand all the day long to a disobedient and gainsaying people Secondly fourtie daies together Yet fourtie daies and Niniue shall be destroied Ion. 3. 4. Thirdly all the yeare long as the husbandman doth I looked for grapes and loe wild grapes Esa. 5. 4. Fourthly he expecteth our amendement many yeares together Luk. 13. 7. Behold these three yeares haue I come and sought fruit on this fig-tree and find none Fifthly the Lord suffered the manners of the Israelites fourtie yeares in the wildernes Psal. 95. 10. Act. 13. 18. Sixtly the long sufferance of God as Peter saith 1. Epist 3. 20. did patiently expect the conuersion of the old world all the while the Arke was in preparing for the space of an hundred and twentie yeares Seuenthly he expected the Canaanits and Amorits for the space of foure hundred yeares yea he suffered all Gentiles to wander in their owne waies and in the
vanitie of their minde almost for three thousand yeares together Act. 14. 16. Now if God be so patient in expecting our amendement from day to day from yeare to yeare we ought to be patient in expecting the accomplishment of his promises day after day and yeare after yeare as we are commanded Habac. 2. 3. Though the vision tarie yet wait for it for it shall surely come and shall not stay and though it be long before we reape any fruit of our labours yet let vs with patience expect it for in due season we shall reape if we faint not For if God wait vpon vs not for his owne good but for ours what a shame is it that we will not waite vpon him in tarrying his good leisure for our owne good The dumme and sânsles creatures may set vs to schoole in this point for they expect with a feruent desire to be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God Rom. 8. 19 20. and as the word signifieth they expect with a longing desire euen with thrusting forth their heads as the poore prisoner that is condemned doth who eftsoones putteth forth his head out of the window in a continuall earnest expectation of the gratious pardon of the Prince It is our parts therefore to waite as Dauid did who saith of himselfe Psal. 69. 3. I am wearie of my crying my eyes faile me whilst I waite for my God For if we giue ouer our patient expecting and faint in our minds seeking to anticipate this DVE TIME this period which God hath prefixed in his vnchangeable will more immutable then the lawes of the Medes and Persians a thousand to one but we runne for helpe either to the witch of Endor as Saul did 2. Sam. 28. or to the wizzard of Pethor as Balack did Numb 22. or to the sorcerer and figure-flinger of Babel as Nebuchadnetzer did Ezek. 21. 21. or if all these faile as commonly they doe we either breake out into open blasphemie as the king of Israel did 2. King 6. 33. Behold this euill commeth of the Lord should I attend on the Lord any longer or in the depth of discontent we play the desperate part of Razez and lay violent hands vpon our selues 2. Macchab. 14. 41. The third thing to be considered is the condition required on our part that we may reape in due time set downe in these words if we faint not The wordes in the originall are thus we shall reape in due time not fainting which may be and are of âsome taken in a double sense either as a promise or as a condition As a promise thus If we be not wearie of well doing we shall reape in due season without all fainting and wearines either to the bodie or minde that is we shall reape with all ioy and comfort as it is Psal. 126. 5 6. They that sow in teares shall reape in ioy and they that went weeping and caried pretious seede shall come againe with ioy and bring their sheaues with them As a condition that if we continue constant in well doing to the end without fainting we shall reape in the time that God hath appointed and in this sense it is to be taken in this text to wit conditionally as it is well translated if we faint not We are further to consider that there is a double fainting one of the bodie another of the minde The bodily fainting which commeth by labour and toyling is not here meant seeit doeth nothing impeach the goodnesse of the worke it is an argument rather of the soundnesse and sinceritie thereof but the spirituall fainting is that which is to be seared because it maketh our labour all in vaine And this spirituall fainting is two fold the first is the slaking and remitting some what of our course and this hath and doeth befall the Saints of God as we may see in the example of the Church of Ephesus which left her first loue Apoc. 2. 4. Yea all the saints of God haue their turbida intervalla troubled and distempered fits sometime in the full sometime in the wane sometime zealous and forward in the seruice of God sometime againe heauie and backeward c. The second is such a fainting languishing that we cleane giue ouer our course of which Paul speakes 2. Cor. 4. 16. therfore we faint not but though our outward men perish yet the inward man is renewed daily And the author to the Hebrewes we must consider Christ who endured such speaking against of sinners least we should be wearied and faint in our soules Heb. 12. 3. And againe ver 5. Despise not the chastening of the Lord neither faint wheÌ thou art rebuked of him This fainting is meant in this place Whereas Saint Paul saith we shall reape if we faint not he signifieth that we must perseuere and continue to the ende otherwise we cannot looke to reape the haruest of eternall happinesse It is nothing but constancy and continuing in well doing that doeth crowne all our good works Be constant saith our Sauiour Christ to the church of Smyrna Apo. 2. 10. and I will giue thee the crowne of life Ierome saith It is the propertie of true vertue not to beginne well but to ende well Paul blameth these Galatians for beginning in the spirit and ending in the flesh and Christ shewes what a shame it is to him that beginneth to build and cannot finish it it is as good neuer a whit as neuer the better nay his condition is better that never began then that of Iudas whose end was worse then his beginning Leuit. 3. 9. the taile of the sacrifice was commanded to be offered vpon the altar by which was signified that in euery good worke we must not onely begin but continue in it to the end and sacrifice the ende of it to God as well as the beginning otherwise we loose our labour and misse our reward therefore Saint Iohn biddeth vs looke to our selues that we loose not the things which we haue done but that we may receiue a full reward 2. Ioh. v. 8. The labourers in the vineyard came at sundry times some in the morning others at the third others at the sixt and ninth others at the twelfth houre of the day yet none receiued the labourers wages but those that continued in the worke to the ende Matth. 20. God is Alpha and Omega and therfore requireth a good ende as well as a good beginning and it is our dutie not onely to obey the commandement of Christ venite ad me come vnto me Matth. 11. 28 but that also manete in me abide in me Ioh. 15. 4. for he onely that continueth to the ende shall be saued Matth. 24. 13. Further whereas the Apostle saith we shall reape if we faint not It may be demanded whether the Saints doe so faint at any time that they finally fall away To which demaund I answer in a word that they doe not
times and moneths and years I am afraid of you least I haue spent on you labour in vaine Ans. There is a twofold obseruing of time good and euill lawfull and vnlawfull Vnlawfull and superstitious is either Iewish or Heathenish the Iewish and superstitious obseruation of times is when religion is placed in the keeping of them in an opinion that they bind the conscience to the strict obseruing of them as their Iubilies feasts of the Passeouer of weekes of Tabernacles Calends new moones c. Heathenish when times are obserued in respect of good or badde successe as when men make two vnluckie daies in euery moneth in regard of health when they count leape-yeare ominous as Valentinian did who beeing newly created Emperour would not come forth and shew himselfe the bissext of Februarie Not to marrie in the moneth of May. To obserue Planetarie houres and Climactericall yeares the Horoscope or time of a mans birth and the position of the heauens at that time Both these kinds are forbidden Paul was afraid of the GalatiaÌs first because they obserued daies and moneths yeares that is Iewish ceremonies beggerly rudimeÌts Secondly because they obserued times or seasons that is heathenish superstitions mentioned before And assuredly besides the vnlawfulnes of this practise it is also vaine euen in the iudgement of the heathens theÌselues Alexander the great commanded the Macedonian souldiers which had not beene accustomed to fight in Iune because it had beene ominous vnto them that they should call it Iuly and so got the victorie ouer Darius Lucullus beeing to fight with Tigranes vpon an vnlucky day in which Cepio was ouercome of the Cimbrians I will said he make it fortunate to the Romanes and got the victorie And who knoweth not that the selfe same day hath beene fortunate or luckie to some as they vse to speake vnfortunate and vnluckie to others The same day was Crassus slaine by the Parthians and Pachor king of Parthia taken by Ventidius The same day was vnto Pompey the day of his birth and the day of his death The same day was to Fredericke the second his coronation day and his funerall day The lawfull obseruing of time is two-fold Humane Diuine Humane is threefold Naturall Ciuill Ecclesiasticall Naturall is the obseruing of the motion of the sunne the moone and the starres whose reuolutions make times and seasons daies moneths yeares the obseruing of the foure quarters or seasons of the yeare spring summer autumme winter The Ecclipses of sunne and moone the full moone the wane the change The time of cutting of timber of planting sowing c. in obseruing whereof a great part of Astronomy Philosophie and husbandrie is imployed Ciuill is when times are obserued in regard of pollicie or of the good of the common wealth as faire-times market-times tearme-times c. the spring as fit time for Kings to goe forth to warre 2. Sam. 4. 11. The keeping of Lent fasting daies Ember weekes are all in a ciuill respect for the breed of cattell the maintenance of nauigation and the plentie of all things Ecclesiasticall when set times are obserued in the Church for order sake without superstition or opinion of worship as among the Iewes the feast of Purim Esth. 9. 26. the feast of the Dedication Ioh. 10. 22. Amongst Christians festiuall daies as the feast of the Natiuitie of circumcision of the resurrection ascension of Christ these and such like solemnities appointed for our thankesgiuing and humiliation are not vnlawfull if they be enioyned by lawfull authoritie and kept in good manner Diuine is when vpon the consideration of the shortnesse and vncertainetie of our liues we prepare our selues against God shall call vs and so number our daies that we apply our hearts to wisedome Psal. 90. Or obseruing the day of Gods mercifull visitation we take the opportunitie and vse the meanes that is offered for our conuersion and saluation Or obseruing the time of Gods visitation in iudgement and indignation we hide our selues vnder the couert of his wings Prou. 22. 3. IV. Hence we learne that there is no possibilitie of doing good or beeing beneficiall vnto others after this life for Paul biddeth vs doe good while we haue time thereby insinuating that after death all possibilitie of doing good is cleane cut off The time allotted to doe good beeing included within the limits of this life The dead that die in the Lord rest from their labours Reuel 14. 13. Therefore no good workes are performed after this life Paul beeing aged and readie to die the tearme of his life beeing almost expired saith I haue finished my course 2. Tim. 4. 7. which could not be truely said if he were to performe any good workes after his death 2. Cor. 5. 10. We must giue account for all things we haue done in the body that is in this life Where it is to be obserued that the Apostle speaking of all the workes whereof we are to giue account doth confine them within the compasse of this life therefore no workes can be done after this life be ended Let vs heare the testimonie of the auntient Cyprian to Demetr Quando istine excessum est nullus locus poenitentia est nullus satisfactionis effectus Ierome Dum in praesenti saculo sumus siue orationibus sine concilijs invicem posse nos coadinvari cùm autem ante Christi tribunal venerimus non Iob non Daniel nec Noe rogare posse pro quoquam sed vnumquemque portare onus suum And againe In hac vita licet nobis quod volumus seminare quum transierit operandi tempus auferetur c. Hence I gather two things First that the doctrine of Purgatorie is a meere fable because there is no time after this life be ended left to doe good either to our selues or others and therefore not to worke righteousnesse to repent or to satisfie the iustice of God which the Popish sort say is done in purgatorie But what should I stand to batter the paper walles of Purgatory with the canon of the scripture which were long agoe burnt to ashes by the fire of the word Secondly seeing all opportunitie nay all possibility of doing good is confined in the compasse of this life euery man must followe the counsell of the wiseman Salomon All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention nor knowledge nor wisedome in the graue whither thou goest Eccles. 9. 10. Dauid saith in the graue no man will or can praise God And this is the cause wherefore Paul doth so instantly vrge all men to take the present opportunitie Beholde now is the acceptable time behold nowe is the day of saluation 2. Cor. 6. 2. V. Hence we are taught to account euery day euen this present day as the day of death or the day of iudgement for we must doe all the good we can while we haue time now our time is
boasteth not but onely of his Apostolicall calling and his faithfull discharge thereof to the end he may stoppe the mouthes of the false Apostles Thus to confesse the good things we haue to the glorie of God beeing vrged thereunto is lawfull boasting nay it is sometime necessarie making much for the maintenance of the Gospell as Pauls boasting made much for the good of the Church of Corinth Againe there is a twofold lawfull boasting one before God another before men Rom. 4. 2. Of the former the Apostle speakes in this verse of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience before god but onely before men Before God he glorified in nothing but in the sauing knowledge of Christ and him crucified And whereas it may besaide that this his boasting in regard of the false Apostles as also his glorying in the testimonie of his conscience 2. Cor. 1. 12. and in his infirmities 2. Cor. 11. 30. were not in the crosse of Christ. I answer they were for his glorying ouer the false Apostles in teaching freely was in the good and prosperous successe of the Gospel which is the doctrine of the crosse and his glorying in the testimonie of his conscience in that it was washed by the blood of the crosse as Paul speakes Coloss. 1. 20. In his afflictions in that they were the afflictions of Christ and he by them made conformable to him But it will be said that he gloried in his reuelations in his paines and trauell in preaching the Gospel and in the multitude of Churches which he had planted Ans. First he did it beeing vrged thereunto secondly he did it to defend his calling and the credit of the Gospel and therefore this boasting was not vnlawfull nay it was necessarie and in the Lord. For when we are compelled we may confesse the good things we haue if we doe it sparingly and for the edification of others that they may be bettered by our example and that they seeing our good workes may glorifie God our heauenly father Matth. 5. 16. Here we see what glorying is Vnlawfull namely when men ascribe vnto themselues either that which they haue not or more then they haue or as proceeding from themselues their wisdome strength industrie in sacrificing to their owne netts and burning incense to their owne yearne Habac. 1. 16. or in boasting of them without necessarie cause either for their owne vaine glorie as Nebuchodonosor did Dan. 4. or not for Gods glorie as Herod did Act. 12. And if this glorying be so greata sinne surely boasting in wickednes as Doeg did Psal. 52. 1. must needes be most damnable as when the greatest swearers and swaggerers count themselues the best companions the greatest Idolaters and superstitious persons most religious the greatest oppressours surfeters drunkards fighters most valiane and couragious c. Now this may be done three waies either ignoraÌtly as wheÌ Paul gloried in his cruel persecuting of the Saints before his coÌuersion Act. 26. 11. or presumptuously when men glorie in wickednes notwithstanding they be perswaded in conscience that it is euill and then it is the sinne of Sodom Isa. 3. 9. or malitiously to despite God and then it is the sinne against the holy Ghost The second point to be considered in the words is the thing wherein he will glorie called here the Crosse of Christ Sane in the Crosse of our Lord Iesus Christ. The words in the originall translated saue are exceptiue as if he should say I will glorie in nothing except in the crosse of Christ and exclusiue onely in the crosse of Christ and in nothing els Albeit they are sometime aduersatiue as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no vncleane thing ãâã ãâã ãâã ãâã ãâã but they that are written c. where the words are not exclusiue for then it would follow that some which worke abomination should enter into heauen but aduersatiue as Matth. 12. 4. and Luk. 4. 20. which may serue by the way to cleare the text Ioh. 17. 12. Those thou gauest me haue I kept and none of them is lost but the child of perdition that is but the child of perdition is lost For the words ãâã ãâã ãâã ãâã ãâã as I take it are not so well translated by the exceptiue coniunction nisi as by the aduersatiue sed seeing here is no exceptioÌ made of Iudas as though he had beene giuen to Christ afterward had fallen away which exposition must needes be made if the words be read nisi filius perditionis Further by the Crosse of Christ the Apostle vnderstandeth synecdochically the all sufficient expiatorie and satisfactorie sacrifice of Christ vpon the crosse with the whole work of our redemption in the sauing knowledge where of he professeth he will glorie and boast For Christ is made vnto vs wisdome righteousnes that as it is written He that glorieth should glorie in the Lord euen to make boast of him all the day long as the Psalmist speaketh And the reason why Paul professeth that he will glorie onely in the Crosse of Christ is because Christ crucified is the treasurie and storehouse of the Church seeing that in him are hid not onely the treasures of wisdome and knowledge Coloss. 2. 3. but of bountie and grace Ioh. 1. 16. and of all spirituall blessings Eph. 1. 3. For first by Christ crucified we haue reconciliation with God remission of sinns acceptation to eternall life Secondly we haue the peace of God which passeth all vnderstanding peace with God with Angels with men with our selues with the creatures Thirdly we recouer the right and title which we had in the creation to all the creatures and blessings of God 1. Cor. 3. 22. Fourthly all afflictions and iudgements cease to be curses and punishments and become either trialls or corrections Lastly death it selfe is no death but a sleepe for all that die in the Lord are said to sleepe and to rest vpon their beddes Isa. 57. 2. Indeede if we looke vpon death through the glasse of the Law it is the very downefall to eternall destruction but if we consider it as it is changed by the death of Christ it is but a passage from this transâtorie life to eternall life Christ by his death hath taken away sinne the sting of death so that though it seaze vpon vs yet hauing lost it sting it cannot hurt vs. So that in a word in Christ crucified are all things that a man can glorie of If we would glorie in knowledge and wisdome He is the wisdome of the father seeing that all treasures of wisdome and knowledge are hid in him and therefore Paul desired to know nothing among the Corinthians but brist and him crucified 1. Cor. 2. 2. for this knowledge is eternall life Ioh 17. 3. If in the loue and fauour of great men by him we are highly aduanced into the loue fauour of god Eph. 1. 6. If in
and Iudiciall law 230. 231 And how farr forth they are all abrogated ibid. Two notes whereby a Iudiciall Law may be discerned to be Morall 232. 30. What is our guid the Lawe beeing abrogated vide guide The Law coÌsidered 2. waies 288. 22 The Law is a yoke 3. waies 288. 28 A treatise of beeing vnder the Lawe and redemption from it 288. 20 Our libertie by Christ frees vs from the Lawe three waies 272. 8 The fulfilling of the lawe in this life is imperfect 377. 4 The true difference betweene the lawe and the Gospell in 7. things 347. 23. The false difference confuted 348. 1 How the whole lawe is fulfilled in the loue of our neighbour ' 405. 15 Transgression of the Law twofould 419. 19. Wherein the law and the Gospell agree vide Gospell By our faith we doe not abrogate the lawe but establish it in two respects 498. 1 Wherein the lawe and Gospel differ vide Gospel No man in this life can fulfil the law prooued by foure Arguments 499. 17. The Lawe is said to be fulfilled three waies 503. 35 Fulfilling of the lawe taken two waies 504. 5 League with the Deuill twofould 429. 20. The lawe hath a three fould vse though it cannot be fulfilled 504. 18. Why men are so cold in liberalie 555. 9. 5. Rules for the vse of liberty 402. 2 Christian libertie abused 3. waies 400. 17. What is the abuse of liberty where it is to be found and what is the right vse of it 400. 12 Fiue degrees in the way and order vsed in procuring our libertie by Christ. 278. 35 A treatise of libertie by grace 366. 1â What is the authoritie of it the persons to whome it belongeth and our dutie touching this libertie ib. Of the parts of christian libertie 366. â4 Magistracie and Christian libertie may stand together 369. 5 Christ procures libertie by two meanes 370. 29 Popish religion is flatt against Christian libertie and that two waies 372. 7. Our libertie frees vs from the Lawe three waies 372. 8. Our life ought to be a pilgrimage 351. 16. There is a naturall and spirituall life 138. 20. There are 3. degrees of life 140. 24 The spirituall life standes especially in three things 149. 26 Life is created or vncreated created is naturall or spirituall 452. 35 Two degrees of spirituall life 453. 1 In what sense life eternal is a reward 570 11. What resemblance it hath with a reward ibid. 20 Of our limitations of Opinion and affection 353. 23. Long suffering what and the maneâ to vse it 445. 2 Selfe-loue vide Ouerweening Of louing our Neighbour vide Neighbour Of mutuall loue betweene Pastor People 320. 27 How faith workes by loue 383. 13 The vse of loue though it doe not iustifie 385. 13 What the loue of our Neighbour is 403. 12. What is the vse of Loue. 403. 29 Sixe sortes of men liue in the breach of the rules of Loue. 404. 1 How loue is a fruite of the spirit 443. 27. Loue followes faith and regeneration therefore the first act of loue is not by nature as the Papists teach 443. 29 The loue of God what 443. 40 Three especiall signes whereby it is discerned 444. 1 The Loue of our Neighbour what ibid. 12. Why the Loue of our brother is called the loue of Christ rather then of nature of God or of Moses 494. 8 The grounds of Loue three 593. 12 The Loue of our Brethren greater or lesser two waies 597. 15 How we must loue all men alike how we may not ibid. 18 How farr doth the child of God proceede in the lustes of the flesh 414. 33. Fiue degrees of lusts 414. 36 The lusts of the flesh hath two actions vide Flesh The lusts of the spirit hath two vide spirit Lust after Baptisme in the regenerate is a sinne 419. 2 Lusts what 450. 33 What a lye is and whether a sinne or no 62. 23. 64. 10 Difference betweene a lye and a Parable 63. 7 And betweene a lye and the concealement of a thing 63. 13 Betweene Lying fayning 63. 26 Reasons against lying 447. 26 M Whether Magistrates be necessarie in the societies of Christians 268. 23. Magistracie and Christian libertie may stand together vide libertie How the lawe of the Magistrate makes an indifferent thing to be necessarie 369. 37 Mariage what it is 341. 40 Mariage noe sowing to the Flesh as Tacianus the Heretique and Syritius the Pope would haue it but to the spirit 563. 19 By Markes what is signified 648. 9 Markes of Christ of two sortes ibid. 20. Visible or inuisible Outwart or inward typicall or reall ibid. 34 Reall markes double either in his natural body or mysticall 649. 1 How the markes in his natural body doe differ from those in his mististicall body ibid 19 VVhat vse to be made of Pauls markes 650. 2 The makes of the Fratres flagellantes to be derided ibid. 25 Legaces giuen to the maintenance of the Masse may be applied to the maintenance of the true worship of God 208. 9 The difference of Meekenes and long suffering 448. 1 VVhat meekenes is 464. 30. 465. 29. The effects of it ibid. 34 Motiues to Meekenes 465. 10 How there is but one Mediator 217. 32. How Moses was a Mediatour 219. 23. How we are to put affiance in men 392. 32. VVe serue God in seruing of men 406. 5. How men are nothing of theÌselues 506. 1. 25. Men naturally thinke too well of themselues 507. 8 How we are to please men and how not 515. 32 Herein sixe cautions to be vsed 516. 3. Gods mercie great to sinners 49. 26 It hath a double effect in vs. ibid. 33 It is much abused and how 40 By mercy what is vnderstood 645. 7. All Merits and satisfactions for sinnes are to be reduced to the person of Christ and if there be no humane satisfactions nor meritorious workes 14. 24 Merit of condignitie may be vnderstood three waies 565. 16 VVhat Papists hould merit of good workes in regard only of Gods promise and diuine acceptation and what in respect partly of their owne worthines partly of Gods acceptance and what onely in regard of the dignitie of the worke 565. 20 Ministers must deliuer nothing of their owne 6. 10 Ministers which are to be teachers must first be taught 38. 3 They must be taught by men where reuelation is wanting 38. 22 Ministers are pillers and how with the vse of it 97. 1 Ministers of the word must of necessitie ioyne with good doctrine the example of good life 109. 5 What kind of men Ministers ought to be 318. 16 Ministers duty specially to reprooue 477. 37 Ministerie is painfull like the trauaile of a woman 334. 12 The dignitie of the Ministerie 334. 26. Ministers must temper their giftes to their hearers 338. 37 Ministers subiect to slanders 394. 37. Whether a Minister may not conceale the truth some time 395. 31 Ministers liues should be reall Sermons 623. 30
of canonicall Scripture 655. 20 Reasons why we must prouide for the poore 100. 35 The Gospell must be preached though all men be offended 396. 15. Preaching containes foure ministeriall actions 54. 17 Effectuall and powerfull preaching of the word stands in two things 160. 39. Preaching must be plaine 160. 11 Necessarie for all men 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes 323. 7 The benefits of preaching 326. 27 Prayer to Saints and Angels is carnall prayer 299. 29 Pray onely to God ibid. 300. 14 The right manner of seeking the praise of men 455. 1 Primacie is 2 of order of power 60. 18. Authoritie of the Church no principle 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment 204. 20 The promise made to Abraham is a couenant or testament and how 211. 30. Christ is the foundation of all the promises of god partly by merit partly by efficacie 313. 2 Why beleeuers are called children of promise 360. 8 Prouerbiall sentences are not at all times true in euery particular 550. 36. Gods prouidence vseth euill things well 348. 22 SubiectioÌ to punishment hath three parts 365. 13 There are seuerall degrees of punishments in hell 555. 556 R The workes of redemption exceed the works of creation 14. 19 Of the redemption of man from vnder the law 288. 19. c. Christ the onely redeemer 311. 9 Three markes of regeneration 241. 40. The gift of regeneration is neuer vtterlie extinguished 262. 29 What true regeneration is 377. 35 The workes of the regenerate are mixed with sinne and in the rigour of iustice deserue damnation obiections remooued 419. 9. 15. Of the reioycing of the Church vide Church Two groundes of reioycing vide glorying Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe vide glorying VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience vide glorying False reioycing wherein it confisteth 519. 13 Reioycers are of foure sorts 519. 16 To reioyce in a mans selfe what 517. 18. The cheife principle in religion what 433. 24 Whether it be lawfull to compell men to imbrace religion 614. 5. The Magistrate may compell obstinate recusants to professe true religion ibid. 8. Obiections to the contrarie answered ibid. 25 Pauls manner in reproouing 18. 8 Libertie in reproouing with three caueats 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did 393. 16 The manner of reproofe vide Restore He that is iniuried is fitter to reprooue him that offered the iniurie then any other 474. 39 Reproofes must not be deferred 460. 22. No wonder that sinners be loth to be reprooued 460. 37 A treatise of Christian reproofe 469. 31. Who are to be reprooued ib. 35 Reproofe belongs not to those that are out of the visible Church 470. The greatest Princes are subiect to reproofe 471. 15 Onely open skorners and persecuters of the word are not to be reprooued 472. 10 Men are to be reprooued for any sinne knowne ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered 47â 12 Who are reprooued 477. 1. 37. In fiue cases we are not bound to reprooue others offending 478. 13. In what manner are men to be reprooued set downe in ten rules 579. 37. The bitternesse of reproofe is to be allaied foure waies 483. 17 A man may reproue another foure waies 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne finne 484. 28. In three cases we are not priuatly to reprooue but publikely to detect offenders 487. 15 The Pastour ought to be resident with his Hocke for two causes 337. 10. Restitution vide Satisfaction As ofteÌ as our brother falls we must restore him 461. 5 Who are to be restored ibid. 17 Spirituall men are more for to restore those that are fallen then any other 463. 3 The manner how we must restore 464. 28. Reuelation is of two sortes 36. 11. Extraordinarie reuelation is foure waies 36. 15 The reuelation which Paul had is extraordinarie 36. 22 Reuolt what and the kindes thereof 18. 29 Remedies against reuenge 445. 8 Reward is double of honour and of debt 569. 37 Reward presupposeth not alwaies debt 571. 14 God giueth rewardes foure waies 571. 29. The phrases of speech of rewarding double or seuen fold what they signifie in the Scripture 552. 31. Pauls rule what it is 641. 33 The Papists rules Lesbian rules 642. 20. Monkish rules vaine and wicked 642. 28. We must be runners in the race of God 386. 19 We must runne well and to the end 387. 7. 22. S Of the institution of the Sabbath 315. 9 20. Sacraments conferre not grace by the worke wrought 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ 161. 29 Whether the Saints may fall away totally and finally 586. 20 There is but one way of saluation 22. 5. Preuision of faith and good workes no cause of saluation 47. 20 The saluation of beleeuers is most sure 47. 27 The manner and way of our saluation 229. 21 The sanctification of the name of God hath two parts 72. 10 There is a double sanctification 193. 21. Satisfaction must be made for wrongs done 98. 39 Who must satisfie 99. 21 To whome 99. 28 What 99. 38 When 100. 9 In what order and manner 100. 15. Schisme and heresie differ vide Heresie The Papists schismatikes and not we 437. 21 For the auoiding of schisme and sedition two rules ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion 395. 18. Scripture is both the glosse and the text 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists 345. 35 When the Scriptures speakes figuratiuely and when properly 346. 30. The Scriptures by themselues are sufficient to saluation 24. 24 The Scriptures are as certen as if they had beene written by God 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church 27. 20 It is necessarie that men should be assured that the Scriptures are of God 31. 30 The testimonies whereby this assurance may be obtained 31. 35 In Scriptures there is diuine and infallible authoritie 353. 15. The meanes to decide controuersies 356. 29 Bookes of Scripture in the new testament haue a threefold difference 608. 9 Bookes of Scripture why called ãâã ãâã ãâã ãâã ãâã as also Kethubim by the Iewes 659. 25 The Scriptures why called Canonicall 641. 38 Seditions what 435. 15 The separation of Paul from the wombe what it is 46. 35 To make a faire shewe in the flesh signifieth foure things 610. 33 Simulation what and the sorts 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes 43. 39. What a sinne of
must doe two things 194. 5 A particular or speciall faith hath 3 acts or effects 239. 22 Arguments of the Papists against special faith answered 239. 30 Euery grieuous fall doth not abolish the fauour of God 237. 13 Of the faith of Infants 261. 15 What faith towardes God is 446. 31. ReasoÌs to proue that the faith of the most is but false fained 446. 35 Faith workes by loue beeing the cause of loue and loue the fruit of faith 383. 13 In faith two things 385. 24 Faith towardes men standes in two particulars 447. 12 Reasons to mooue vs to maintaine faith truth among men 447. 25 By faith we doe not abrogate but establish the law vide Law The dutie of gouernours of families 410. 24 God is called a father in two respects 336. 13 Or the Fathers sending his Sonne vide God No man exempted from falling 461. 37. Fainting twofold 585. 7 Spirituall fainting twofold 585. 12 Faults of Churches be of two sorts 8. 18. Of naturall feare how it is good and how euill 108. 4 Three kinds of feare 108. 20 Figures and Allegories vsed in scripture 346. 16 Of the spirituall combate betwixt the flesh and the spirit vid. Combate How the flesh and spirit fight together 416. 4 The lust of the flesh hath two actions 416. 21 A treatise of the works of the flesh where is handled the condition the kinds and the punishments thereof 423. 22 Flesh signifies more then sensualitie 433. 15 What the flesh is 450. 18 In the flesh are two things Affections and lusts 450. 27 Meanes to crucifie the flesh 451. 26 For signifies not alwaies a cause but any Argument 568. 14 The foreknowledge of God vide God Fornication what it is 424. â4 Against tolleration of fornication 425. 12. To flie adulterie and fornication 426. 6. Two speciall occasions of them 427 4. Freedome in good things fourefold 368. 3 G The Galatians reuolt 8. 10 What the churches of Galatia were 9. 28 How the Galatians receiued the gospel 28. 30 To Gentilize what it is 112. 5 Gentlenes what 445. 29 The gifts of God are inordinately vsed three waies vide Inordinate The more excellent gifts any hath receiued the more he is bound to be seruiceable to others 463. 39 The glorie of heauen twofold Essentiall and Accidentall 556. 23 To Glorie implies three things 625. 13. Two Grounds of glorying one in God another in himselfe 517. 12. Howe they differ and howe wee may doe both ibid. Obiections against glorying and reioycing in our selues 517. 30 How glorying in a mans selfe doth differ from vaine glorie which is a branch of pride 517. 30 Foure rules to bee obserued that we may glory in the Testimonie of a good Conference 518. 15 Lessons to be learned from this that we are to glorie in the Testimonie of a good conference 518. 31 Glorying when it is good and when euill 625. Glorying good or euill ibid. 27 Euill glorying is vaine glorying in three respects ibid. 23. Wherein we ought not to glorie ibid. 35. neither in wisdome strength riches honour nor pleasures ibid. Glorying in outward things not only vaine but impious Foure reasons 627. 40 There is a two fould lawfull bosting or glorying one before god another before man 628. 29 Obiections for Boasting answered 628. 16. Vnlawfull glorying when it is 629. 17. Glorying in wickednes three waies 629. 30. Reasons why Paul did Glorie rather in Christs death then in his resurrection 631. 21 The Papists wicked Glorying in the crosse vide crosse Gluttony what it is 439. 16 False Goddes are set vp two waies 304. 16 How God is to be acknowledged and worshipped 12. 15 Gods foreknowledge is not seuered from his will 108. 12 In what order the foreknowledge of God stands to his will 180. 25 God is called a father in two respects 236. 13 How God is said to repent 220. 19 A child of God two waies 236. 26 A treatise of God sending his sonne 279. 5. God knoweth exactly all our actions 549. 26 How the godly mans sinnes doe not condemne him in the latter Iudgment three resons 551. 27 The godly reape not that they sow therefore there is another life 552. 11. Seuen rules to liue godlily 139. 10 What a man must doe to be assured that he is Gods child 297. 14 Why affliction is the portion of the godly two reasons 620. 28 Vses of this that the godly are persecuted and afflicted 621. 15 Good things are commonly done in euill manner 330. 5 How they may be well done three rules 330. 21 The Godly faile in the manner of dooing good 344. 1 The dutie of dooing good declared by sundry arguments 588. 1 Dooing of good standeth in three things 588. 4 Rules to be obserued in dooing good 590. 34 We are not allwaies to imitate God in good and euill for three causes 591. 34 God is the generall good we the particular 591. 40 To the nature of the generall good three things appertaine 595. 4 Reasons why we are to doe good to all men 593. 9 How we are to doe good especially to the houshold of faith 594. 20 Reasons to doe good especially to the faithfull 594. 35 The order to be obserued in dooing of good to others 596. 23 There is no possibilitie of dooing good after this life 601. 37 Goodnes what it is 445. 38. Goodnes respects either the bodie or the mind and stands in foure actions 446. 9 Goodnes three fould preseruing vniting communicatiue 589 Communicatiue Goodnes hath 4. degrees 589. 29 What is vnderstood by God 531. 24 A felicitie to receiue the doctrine of the Gospell and what benefits come thereby 326. 27 The law and Gospell not on in substance of doctrine 378. 9 The Gospell must be preached rather then the law for two causes 54. 1. It must be preached to the Gentiles for two causes 54. 38 There is but one Gospel and one way of saluation 21. 31 Popish religion subuertes the Gospel of Christ. 23. 15 The doctrine of the Gospel called the truth for two causes 159. 20 The antiquitie of the Gospel 181. 19. How it differs from the lawe Vide Lawe The Gospel was not reueiled to the world till after the comming of Christ. 228. 11 Persecution and the preaching of Gospel goe hand in hand 620. 20. The Gospel is no new law 497. 23. In what the lawe and Gospel agree 497. 24 They differ in fiue things 498. 9 Why the Gospel is called a misterie 498. 16 The doctrine of the Gospel called by an excellencie the word also the word of the kingdome of God of saluation of life 530. 36. Our saluation placed alone in grace 654. 15. A child by Grace three waies 236 28. Uide Child The knowledge of the true God stands in sixe points 248. 20 What is ment by Grace 10. 5 The causes of grace be the father Christ and how they are distinct in regard of the manner of working 10. 38 Grace in god is the