on the Lords day But this doctrine seemes not to stand with the fourth commandement It seemes to be a truth more probable that euery seauenth day in the weeke must be set a part in holy rest vnto God for this is the substance of the fourth commandement And it is also very probable that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day Act. 20. 7. and he saith Whatsoeuer ye haue heard and what ye haue seene in me that doe Phil. 4. 9. Againe it was the decree or constitution of Paul that the collection for the poore should be the first day of the weeke at Corinth now this collection in the Primitiue Church followed preaching praier sacraments and it was the conclusion of all other exercises in the assemblie 1. Cor. 16. 2. And this first day of the weeke is called the Lords day Apoc. 1. 11. and it is so called because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth It is alleadged that the Sabbath and the commandement touching the Sabbath is Ceremoniall and vpon this ground they take libertie keep no Sabbath at all But the truth is that the commandement touching the Sabbath is not wholly Ceremoniall It may be the first words Remember the Sabbath day to sanctifie it and the words In it thou shalt doe no manner of worke c. are spoken of the Iewes Sabbath but the wordes Sixe daies shalt thou labour and the seuenth day is the Sabbath of the Lord thy God are morall and containe a perpetuall truth Therefore the words of Paul must be conceiued with an exception of the Sabbath day which is the seuenth day in euery weeke which day Christ hath limited by his Apostles to the Lords day The vse This text of Paul discouers vnto vs a great part of the superstition of the Popish Church in the obseruation of holy daies First beside the Lords day they appoint many other sabbaths whereas it is the priuiledge of God to appoint an ordinarie day of rest and to sanctifie it to his owne honour Secondly they bind mens consciences to the obseruation of their holy daies which Paul here forbids and Col. 2. 16. Thirdly they place the worship of God in the obseruation of their holy daies but God is worshipped in vaine by mens precepts Matth. 15. Fourthly they place a great holines in their festiuall daies more then in other daies Fiftly they dedicate many of their holy daies to the honour of Saints and Angels whereas the dedication of ordinarie and set daies is a part of diuine or religious worship Lastly their holy daies for number are more then the festiuall daies of the Iewes and thus they bring people into their old bondage nay to a greater bondage then euer the Iewes indured in respect of daies and times It may be said that the Church of the Protestants obserue holy daies Ans. Some Churches doe not because the Church in the Apostles daies had no holy day beside the Lords day and the 4. commandement inioynes the labour of sixe daies Indeede the Churches of England obserueth holy daies but the Popish superstition is cut off For we are not bound in conscience to the obseruation of these daies neither doe we place holines or the worship of God in them but we keepe them onely for orders sake that men may come to the Church to heare Gods word And though we retaine the names of Saints daies yet we giue no worship to saints but to God alone And such daies as contained nothing in them but superstition as the conception and assumption of the virgin Marie we haue cut off Thus doth the Church with vs obserue holy daies and no otherwise Indeede the ignorant multitude among vs faile greatly in the obseruing of daies For they greatly solemnise the time of the birth of Christ and then they keepe few or no markets but the Lords day is not accordingly respected and men will not be disswaded from following of faires on that day Againe to obserue daies of good bad successe according to the constellations of the heauens is an heathenish fashion to be auoided For it is here condemned in the Galatians Here therefore we must be put in minde not to obserue the planetarie houres for men suppose that the houres of the daie are ruled by the planets and hereupon that some houres are good and luckie as they say and some vnluckie that men are taken with planets and borne vnder vnluckie planets But these are heathenish conceits Neither must we respect our Horoscope or the time of our birth and the constellation of the heauens thē as though we could hereby know what should befall vs to the end of our daies And we must not put difference of daies as though some were luckie vnto vs and some vnluckie according to the course of the starres The like I saie of the Criticall daies that is the 7. and the 14. daie after that a man beginnes to be sicke For they are groūded vpon the aspects of the moone which are not to be regarded And the Climactericall years are not to be obserued as dangerous and dismall The obseruatiō of the signes is of the same nature For the 12. signes are nothing els but 12. parts of the first mooueable which is but a supposed heauen Therefore there is no danger in the thing but in our conceit We are to feare God and not to feare the starres neither are we to make differences of daies in respect of them as though the affaires we take in hand should prosper the better or the worse in respect of their different operation Gods commandement is Feare not the signes of heauen Ierem. 10. 2. And good reason For no man can by learning knowe the operation of the starrs because their lights and operations are all mixed togither in all places vpon earth and therefore no obseruation can be made of this or that starre more then of this or that hearbe when all hearbes are mixed and compounded togither Againe the operation of the starres is by their light and light hath no operation but in heat or cold moisture or drinesse In this respect though we may well obserue the full and the change of the moone it is foolishnesse to ascribe the regiment of our affaires to the starres they beeing matters contingent which depend on the will and pleasure of man Lastly it is a great ouersight to hold sundrie of the starres to be malignant and infortunate in respect of vs whereas they are the creatures of God and their light serues for the good of man In a word we are not to make difference of daies neither in respect of holines nor in respect of good or badde successe V. 11. I am afraid
we shall see nothing in our selues but the vgly shape of Satan cleane defacing the image of God and that in vs there dwelleth no good thing as Paul saith of himselfe Rom. 7. 18. that there is nothing but vanitie in our mindes rebellion in our wills a confused ataxie in all our affections transgression in our liues The viewing of our hearts and liues in the Law and the considering of our wretched estate in that we are vnder the fearefull curse which is a thunderbolt annexed to euery breach thereof will driue vs out of all conceit of our selues from our selfe-loue and selfe-liking nay it will make vs goe out of our selues not onely to denie our selues as Christs commands but euen to abhorre our selues repenting in dust and ashes as Iob did chap. 42. 6. causing vs to become flat nothing in our selues that we may be something in Christ as Paul saith 1. Cor. 3. 18. Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise Secondly when we feele our selues to be tickled with the itching humour of selfe-loue and selfe-liking arising from our hidden corruption either in regard of outward gifts or inward graces we must make our owne euills sinnes blemishes imperfections for there is no man but hath one or other a soueraigne remedie against it and so as it were driue away one poison with another As to call to minde some great deformitie that is in our bodies some great infirmitie that is in our minde some crosse or miserie in our outwarde estate some vile and abominable sinne which we haue committed and the horrible punishment to the which we are lyable by reason thereof and no doubt but the serious consideration of these or any of these wil be auaileable to nippe pride in the bud kill the serpent in the shell and in so doing we shall with the Peacocke now and then cast our eyes downeward to our feete the fowlest and vgliest things we haue and not alway stand in admiration of our gay feathers glorious traine Thirdly we must consider that the things for which we looke so high and swell so in our owne conceits are not our owne but lent vs for a time For what is there that thou hast not receiued whether in gifts of bodie or graces of minde nay whether thou speake of soule or bodie it selfe and if thou hast receiued it why boastest thou thy selfe as though thou haddest not receiued it what vanitie is it for a man to be proud of another mans garment or for a woman to boast of her borrowed haire The wicked persecutors of the Church are reprooued for sacrificing to their nets and burning incense to their yarne Hab. 1. 16. Further we must consider we haue not onely receiued them but that we haue so receiued them as that they are not our owne with which we may doe what we list but talents lent vs for a time and left with vs to employ ouer which we are but stewards and bayliffes not lords or masters and that we must be countable for the smallest gift euen the least farthing how we haue got it kept it bestowed it the time will come when it shall be saide vnto thee Giue an account of thy stewardship Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents as to be humbled with the consideration of the strict reckning that God will require at our hands seeing that of him to whome much is committed much shall be required Fourthly to the end we may auoid this ouerweening of our selues let vs compare our selues with the maiestie of God in whose sight we are but as silly wormes crawling vpon the ground nay in comparison of whome we are lesse then nothing and vanitie it selfe Consider that to him eneâ—y knee doeth bowe of things in heauen in earth and vnder the earth and thou wilt not be so conceited of thy selfe that a sillie man doth crouch vnto thee that to him euery tongue doth confesse and sing his praises the blessed angels crying continually Holy Holy Holy Lord God of Sabboth heauen and earth are full of thy glorie and then a short blast of winde or popular applause shall not so easily puffe thee vp like an emptie bladder or carrie thee away as it did Herod Act. 12. But to omit this odious comparison betwixt a fraile mortall man and the glorious euerliuing God there beeing no comparison betwixt finit and infinit let vs neuer compare our selues with our inferiours but with our superiours and betters who are eminently aboue vs in euery gift and blessing of God in regard of whose honours and preferments we are but base and contemptible in regard of whose knowledge we are but children and know nothing in regard of whose riches we are but beggars and haue nothing For as Dauid when he beheld the wonderfull frame of the heauens those glorious creatures the sunne the moone and the starres by and by made this vse of it to himselfe to consider his owne vilenes in regard of them What is man that thou are mindfull of him or the sonne of man that thou visitest him So when we compare our selues with others that are as farre aboue vs as the heauens are aboue the earth whose gifts and graces doe as farre excell ours as the bright sunne-shine the dimme candle light we cannot chuse but be abashed and confounded in our selues acknowledging that there is no such cause why we should so magnifie our selues aboue others and nullifie others in comparison of our selues 4 But let euery man prooue his owne worke and then shall he haue reioycing in himselfe onely and not in another Here the Apostle laieth downe another remedie against selfe-loue and ouerweening of our selues and it is the fift and the last of which I purpose to entreat and it stands in proouing and examining of a mans owne worke by it selfe without comparing it with an others mans worke and withall in the approouing of it vnto God Let euery man approoue his owne worke And he giues two reasons why euery man ought to approoue his owne workes vnto God to consider them absolutely in themselues and not relatiuely in respect of others the first reason is in this verse then shall he haue reioycing in himselfe onely and not in another the second in the next verse for euery man shall beare his owne burden Touching the remedie Let euery man prooue his owne worke The word translated prooue signifieth also to approoue as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth 1. Cor. 16. 3. Whosoeuer ye shall approoue or allow of by letters And so the word is vsed in English when we say such a one is to prooue a will that is approoue it The word in this place I take it may be vnderstood in both senses to prooue our
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 bodâ—e and therefore it hath a greater degree of glorie promâ—â—ed 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 â—eceâ—ue a greater reward thoâ—e 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 heaâ—e of the day and so according to the greatnes or sâ—alnes of their paines they shall haue a greater or lesser reward He that had so carefully emploâ—ed his talent that he gained with it ten others was made ruler ouer ten cities and he that had taken lesse paines and gained buâ—â—â—ue 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. 〈◊〉 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 accouÌ„ted 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
2. 6. This beeing so our dutie is to guard and inclose our selues specially our hearts Prov. 4. 23. and all the senses and powers of our soules Psal. 141. 3. by the wholesome precepts and counsells of God Considering we lie open to so many enemies we should continually be armed and fensed from the head to the foote Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned To come to the 24. v. the Iewes might happily say seeing we are thus kept and shut vp by the law what meanes haue we of comfort and of saluation The answer is made the law is further our schoolemaster Here by schoolemaster vnderstand one that teacheth little children or Petits the first rudiments or elements A. B. C. And the law is a schoolemaster to Christ for two causes One because it points out and shadowes forth vnto vs Christ by bodily rudiments of ceremonies and sacrifices The second is because the law specially the morall law vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes and that without remedie it shewes vs the damnation that is due vnto vs and by this meanes it makes vs dispaire of saluation in respect of our selues and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching but by stripes and correction In this verse Paul sets downe the manner and way of our saluation which is on this manner first the law prepares vs by humbling vs then comes the Gospel and it stirres vp faith And faith wrought in the heart apprehends Christ for iustification sanctification and glorification Paul sets this forth by a fit similitude They that would be the seruants and children of God must come into the schoole of God and be taught of him In this schoole are two formes and two masters In the first forme the teacher and master is the law And he teacheth men to know their sinnes and their deserued damnation and he causeth vs to despaire of our saluation in respect of our selues And when men haue bin well schooled by the law and are brought to acknowledge their sinnes and that they are slaues of sinne and Satan then must they be taken vp to an higher forme and be taught by an other schoolemaster which is Faith or the Gospel The lesson of the Gospel is that men after they are humbled must flie to the throne of grace beleeue in Christ and with all their hearts turne vnto God that they may be iustified and glorified When we haue by the teaching of this second master learned this good lesson we are become children and seruants of God By this then it is manifest that there are two sorts of badde schollers in the schoole of Christ among vs. One sort are they which come to the Lords table and yet learne nothing either from the law or from the Gospel but content themselues with the teaching of nature The second sort are they which learne something but in preposterous manner For they haue learned that mercie and saluation comes by Christ and with this they content themselues not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues nor to be schooled of the Gospel till they beleeue in Christ and repent of their sinnes In a word he is a good scholler in the schoole of Christ that first learnes by the law to humble himselfe and to goe out of himselfe and beeing humbled subiects his heart to the voice and precept of the Gospel which biddes vs beleeue in Christ turne to God and testifie our faith by new obedience In the second part of the comparison 25. v. Paul sets downe one point that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses and consequently that the said law was abrogated The lawgiuer that is the expounder of Moses law was to last but till the comming of Shilo Gen. 49. 10. The law of commandements standing in ordinances was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood brought the change of the law Hebr. 7. 12. For the better cleering of this point three questions are to be demanded The first is when was the policie regiment or law of Moses abrogated Ans. At the comming of the faith or when the Gospel first beganne to be published to the world which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law and tooke it out of the way Col. 2. 14. When the old Testament ended and the new began then was the abrogation of the law now the ending of the old Testament and the beginning of the new was in the Resurrection of Christ. For then was the beginning of the new world as it were The second question is How farre forth the law is abrogated Ans. The law is threefold Morall Ceremoniall Iudiciall Morall is the law of God concerning manners or duties to God and man Now the morall law is abrogated in respect of the Church and them that beleeue three waies First in respect of iustification and this Paul prooues at large in this epistle Secondly in respect of the malediction or curse There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly in respect of rigour For in them that are in Christ God accepts the indeauour to obay for obedience it selfe Neuerthelesse the law as it is the Rule of good life is vnchangeable and admits no abrogation And Christ in this regard did by his death establish it Rom. 3. 31. The Ceremoniall law is that which prescribed rites and gestures in the worship of God in the time of the old testament Ceremonies are either of figure and signification or of order The first are abrogated at the comming of Christ who was the accomplishment of them all Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament concerne not vs. For example In the commandement of the Sabbath some things are morall some ceremoniall some iudiciall That in one day of seuen there should be an holy rest it is morall Rest vpon the seuenth day from the creation is Ceremoniall in respect of order Strictnes of rest from all labour is ceremoniall in respect of the signification of rest from sinne and rest in heauen Therefore the particular day of rest and the manner of rest is abrogated and Christ by his owne example and by the example of the Apostles examples not beeing contradicted in Scripture appointed the eight day or the day of Christs resurrection to be the Sabbath of the new Testament Iudiciall lawes are such as concerne inheritances lands bargaines controuersies causes criminall and they pertaine to the regiment of the Commonwealth If the Commonwealth of the Iewes were now standing they should be gouerned by these lawes For to them were they giuen The case is not like with vs. Some
by them guiding vs and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come and partly to humble vs for that which is past 1. Cor. 11. 32. Ier. 31. 18. The vse Seeing the law is abrogated as I haue said we must be a free and voluntarie people seruing God not of constraint but willingly as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie Psal. 110. 3. In the daies of Iohn Baptist the kingdome of heauen suffered violence Ieremie saith they shall teach euery man his neighbour and his brother Ierem. 31. 31. because men shall learne freely without compulsion or calling vpon Here is the fault of our times Many say in heart to Christ Depart from vs we will none of thy waies and many againe are zealous for the things of this life but for duties pertaining to Gods worship and the saluation of their soules they are neither hot nor could This negligence and slacknes is full of danger and therefore with speede to be amended For cursed is he that doth the worke of God negligently and the Lord will spue out such persons 26 For ye are all the sonnes of God by faith in Christ Iesus 27 For all ye that are baptised into Christ haue put on Christ. 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Paul had said before v. 25. that the beleeuing Iewes after the publishing of the Gospel were no more vnder the law as vnder a schoolemaster In this 26. v. he renders a reason hereof and it may be framed on this manner If we Iewes were still vnder the law as vnder a schoolemaster then we should be still after the manner of seruants but we are not after the manner of seruants because we are children for euen ye Galatians and that all of you are children of God not by Circumcision or by the keeping of the law but by faith in Christ. Againe that they are children of God he prooues it thus Ye are baptised into Christ and in baptisme ye haue put on Christ in that ye are ioyned with him and haue fellowship with him who is the naturall sonne of God therefore ye are sonnes of God It may be saide All children of God all baptised all put on Christ how can this be seeing some are Iewes some Gentiles some bond some free some men some women The answer is made v. 27. there are differences of men indeede but in Christ all are as one In these words I consider two things The first is the benefit or gift bestowed on the Galatians which is sonne-ship Adoption or the condition of Gods children The second is the description of this benefit by foure arguments The first is by the circumstance of the persons ye all are children of God The second is the inward meanes namely faith in Christ Iesus The third is the outward meanes or the pledge of adoption ye are all baptised into Christ. The last is the foundation of adoption and that is to put on Christ or to be one with him For the better conceiuing of the benefit three questions may be mooued The first is whose sonnes the Galatians were Ans. The sonnes of God It may be saide how the sonnes of God I answer againe God is called a father in two respects first he is a father in respect of Christ the essentiall word and then God signifies the first person Againe God is called a father in respect of men Elect to saluation then the name God is put indefinitly and it comprehends not onely the first person but also the sonne and holy Ghost For all three doe equally regenerate them that are adopted And Paul saith of the Godhead indefinitly there is one God and father of all Eph. 4. 6. And when we pray saying Our father c. we inuocate not onely the first person but also the Sonne and holy Ghost And the sonne of God is expressely called the Father of eternitie in respect of vs Isa. 9. 6. and he is said to haue his seede Isa. 53. 11. The second question is in what respect are the Galatians the children of God Ans. A childe of God is two waies by nature by grace The childe of God by nature is Christ as he is the eternall sonne of God A child by grace is three waies By creation thus Adam before his fall and the good angels are the children of God Secondly by the personall vnion thus Christ as he is man is the child of God Thirdly by the grace of adoption thus are all true beleeuers and in this text the Galatians are saide to be the children of God In this grace of adoption there be two acts of God one is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are borne of God when the Image of God is restored in them in righteousnes and true holines The third question is what is the excellencie of this benefit Ans. Great euery way Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ Rom. 8. 17. and that of the kingdome of heauen and of all things in heauen and earth 1. Cor. 3. 22. he hath title in this life and shall haue possession in the life to come Againe he that is Gods child hath the angels of God to tend on him and to minister vnto him for his good and saluation Heb. 1. 14. The first argument whereby the adoption of Gods children is set forth is concerning the persons to whome it belongs in these wordes All ye are the children of God So Paul saith all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes 1. Pet. 1. 1. Elect and Iohn 1. epist. 3. the children of God And herein they follow the iudgement of charitie leauing all secret iudgements to God Here I obserue one thing that euery grieuous fall doth not abolish the fauour of God and extinguish the grace of regeneration For the Galatians erred in the foundation of religion and had fallen away to an other Gospel and yet Paul saith that they were for all this the children of God and not some but all of them This truth may be seene by experience The child of God before his fall hath a purpose not to sinne in the time of temptation when he is in falling he hath a strife after he is fallen he lieth not in his fall as wicked men doe but he recouereth himselfe by new repentance And this shews that the child of God by his fall doth not returne againe to the estate and condition of wicked men When S. Iohn saith he that is borne of God sinnes not his meaning is this he that is borne of God
fault but the fault of their first parents and consequently their fault and this ignorance spreads it selfe ouer all mankinde as a punishment of the first offence The third point is that this ignorance is a great and grieuous sinne for here Paul makes it the mother of superstition and Idolatrie This must teach vs all to detest this ignorance of God and his will and to seeke by all meanes to knowe God God hath a controuersie with men because they knowe him not Hose 4. 1. 6. Againe this serues to warne all Ministers of the word to be carefull to roote out ignorance out of the minds of the people and to plant the knowledge of God And by this we see it is false which the Papist teacheth that Ignorance is the mother of deuotion The second sinne of the Galatians is that they serued them which are not gods by nature that is false gods not gods indeede but gods in opinion It may be obiected that the wisest of the Gentiles worshipped the true God creator of heauen and earth Answ. False gods are set vp two waies The first is when that which is not God is placed and worshipped in the roome of the true God as when the sonne moone and starres are worshipped c. and this is the grossest kind of idolatrie The second is when men acknowledge the true God but doe not conceiue him as he will be conceiued as he hath reuealed himselfe in the word In this respect the Ephesians are said to be without God Eph. 3. 12. and the Samaritanes to worship they knew not what Ioh. 4. 22. For they conceiued the true God in a false manner because they conceiued him forth of the father sonne and holy Ghost and therefore they set vp a false god vnto themselues False worship giuen to God presupposeth a false opinion of God and a false opinion of God sets vp an idol or false god in the roome of the true God For it is not sufficient to conceiue some true things of God but we must precisely conceiue him as he hath reuealed himselfe without addition or detraction And thus did the wisest of the Galatians worshippe false gods This Idolatrie is a common sinne and bred as it were in the bone The Turkes at this daie worshippe a false and fained God For they conceiue and worship a God creatour of heauen and earth that is neither father sonne nor holy Ghost and the Iewes worship God out of Christ and so a fained god For he which hath not the sonne hath not the father 1. Ioh. 2. Likewise the religion of the Papist teacheth and maintaineth the worship of false gods For it giues to Angels and Saints a facultie or power to know the desires of our hearts to heare and helpe vs in all places at all times and hereupon praier is made to them but all this is indeede the prerogatiue and priuiledge of the true God and in as much as it is giuen to Angels and Saints departed they are set vp in the roome of the true God Againe that religion teacheth men to worship God in at and before images And this worship presupposeth an Opinion or imagination that there is a God that will be present to heare and helpe vs in at and before images now this God is a God deuised by the braine of man Papists alleadge that their intention is to worship the true God the Father Sonne and holy Ghost And I say againe that the true God hath reuealed his will that he doth detest this manner of worship and therefore the worship is directed either to the images themselues or to the God deuised in the braine Thirdly they of the Popish religion worship a fained Christ of their owne deuising namely a Christ that sits at the right hand of the father in heauen and is withall in the hands of euery Priest after the words of consecration And they worship a God set vp by themselues namely a God that will be appeased by humane satisfactions and at whose hands a sinnefull man may merit euerlasting life that is to say a God all of mercie and little or no iustice Though our religion teach no Idolatrie yet certen it is that many among vs practise a spirituall idolatrie in their hearts For looke what a man loues most and cares most for and delites most in that is his God some therefore haue their riches for their God some their pleasures some their beastly lusts For where the heart is there is thy God Againe the ignorant multitude worship a God of their owne coyning which is a God made all of mercie and no iustice For they perswade themselues that there is mercie with God though they repent not but goe on in their sinnes whereas the true God is infinite not onely in mercie but also in iustice Exod. 34. That this sinne of Idolatrie may be rooted out of the minds of men there must be first an Illumination of the minde with the knowledge of the true God and his will and there must also be a renouation of the heart and affections that they set not vp something els in the roome of God The estate of the Galatians after their conuersion is in these words Ye knowe God or rather are known of God The knowledge whereby men know God is either litterall knowledge or spirituall knowledge Litterall is when the doctrine of God and his will is known without reformation of life Spirituall knowledge is when the minde is inlightened by the spirit of God with the knowledge of God by the word and according to the word so as thereupon men are transformed into the image of God 2. Cor. 3. 18. And this kind of knowledge is here meant when Paul saith Ye know God The foundation of this knowledgae is that God is to be knowne in Christ for in him God hath manifested his infinite wisdome iustice mercie Therefore is he called the ingranen image of the person of the father Heb. 1. 2. and Paul saith that we haue the knowledge of the glorie of God in the face of Iesus Christ. 2. Cor. 3. 6. The properties of this knowledge are three The first is that it must be a Speciall knowledge whereby we must acknowledge God to be our God in Christ. The first commandement of the law requires that we take the true God for our God The commandement of Christ is Beleeue the Gospel Now the stipulation of the couenant of grace which also is the substāce of the gospel is this I am thy God Ier. 31 33. this therefore must we beleeue And to this knowledge is the promise of life euer lasting annexed Ioh. 17. 3. Isa. 53. 11. The second propertie is that this knowledge must not be confused but distinct First we must acknowledge the true God in respect of his presence with vs in all places Thus Moses is saide to know the inuisible Hebr. 11. 27. Secondly we must know and acknowledge God in respect of his particular prouidence
further your reckening IV. That he might confound the false Apostles which taught not freely but receiued wages for their labour whereas he receiued none or lest they should slaunder him and his ministery if he should receiue wages that he did it for filthy lucre 2. Cor. 11. 12. But what I doe that will J doe that I may cut away occasion from them which desire occasion that they might be found like vnto vs in that wherein they reioyce Therfore Pauls example is altogether impertinent prooues nothing For 1. he himselfe tooke wages 2. when as he refused it it was vpon speciall consideration 3. he did not onely permit but also command that the ministers should be maintained III. Obiect Math. 10. 8. Freely ye haue receiued freely giue therefore as it was vnlawfull for the Apostles to take any reward for their labour so is it for preachers at this day Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles which Christ hauing freely bestowed vpon them he would haue them to vse freely not seeking thereby to enrich themselues by exacting or taking any thing or to winne reputation and glory among men II. If we vnderstand it of the whole ministerie as well of preaching as of working miracles it is to be taken as a precept forbidding only filthy lucre that they should not make marchandize of the word of God setting it to sale in preaching the word with purpose to benefit themselues to feede their bellies or to get a name and reputation in the world which is forbidden in other places as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God the discharge of their duties and the saluation of their hearers Great reason there is of this precept 1. Because the graces of God exhibited vnto vs in the preaching of the word are so pretious that they cannot be valued at any price all earthly things a man can desire are not to be compared to them as the wise man saith therefore Peter said to Simon Magus Thy money perish with thee because thou thinkest that the gift of God may be obtained by money Act. 8. 20. 2. Because it is not in mans power to sell them seeing he is not Lord ouer them but steward and dispenser of them 1. Cor. 4. v. 1. 3. Because that which God hath giuen freely ought not to be sold basely seeing by that meanes that is made saleable which God would haue free which kind of marchandize is vsed in the Church of Rome at this day in their Indulgences wherein they sell pardons for remission of sinnes and set euen heauen it selfe to sale for a small summe of money III. This text must so be expounded as that it crosse not other precepts in this commission and that Christ be not contrarie to himselfe which he should be if it were vnlawfull for preachers to take any thing for their paines for in the 10. verse he saith The workeman is worthy of his meate therefore he may receiue it and vers 11. he enioyns them to enquire in euery towne where they came who is worthy and there abide Therefore they were not vtterly barred from taking all necessaries for they might take their lodging their food their raimenâ— with this they were to be content and more then this they might not take though it were offered them or forced vpon them Ti 〈…〉 Elizeus refused the gift offered him by Naaman for curing his leprosie least Gods gifts should be made a ga 〈…〉 e or least that which was giuen to set forth Gods glorie immediately should be an occasion of satisfying mens greedie desires IU Obiect Math. 10. 9. The Apostles are forbidden by Christ to possesse gold or siluer c. Answ. We may not precisely vrge the letter of the text for so we shall make the Apostles practise contrarie to Christ precept so he should condemne himselfe for he had his bagge which Iudas bare He had besides his vpper garment Ioh. 13. 4. and coate without seame Ioh. 19. 23. Luk. 22. 36. Peter had sandalls Act. 12. Paul had a câ—oake 2. Tim. 4. Yea Christ afterwards saith vnto them But now he that hath a bagge let him take it and likewise a sâ—rip c. II. It was a temporary precept giuen them in commission only for that present and their going without gold siluer a scrip two coates shooes a staffe signifies that they should goe in haste committing themselues wholly to the prouidence of God not caring for prouision or victuals which is signified by a scrip by siluer gold nor of change of raiment signified by two coates nor of defending themselues against violence by the staffe Vse Here we see that there are two sorts of men in the Church some teachers others to be taught called in scripture teachers and hearers The ground of this distinction is taken from the good pleasure of God who hath ordained that man should be taught by man partly because of mans weakenesse who could not endure the glory maiestie of God speaking vnto him partly that nothing might be ascribed to the excellencie of the instrument in the conuersion of men but that God might haue all the glorie of it as the Apostle speakes 2. Cor. 4. 7. We haue this treasure in earthen vessels that the excellencie of that power might be of God and not of man There is setdown Deut. 5. v. 23. c. a notable ground for the institution of the holy ministerie by man in stead of Gods liuely voice from heauen And it was one of the ends which God had in giuing his law in so great maiestie to teach vs that it is for our good that he doth not instruct vs with his owne liuely voice from heauen and speake vnto vs in his owne person and that therefore we should be content nay desirous rather to be taught by man For when the people desired that they might not heare the voice of the Lord any more but that Moses might speake vnto them the Lord answered They haue done well to say so I will raise them vp a Prophet from among their brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I command him Deut. 18. 17 18. This crosseth the curiositie of those who not contenting theÌ„selues with the word of God deliuered by the ministerie of man desire that God would speake vnto them with his owne mouth from heauen For the Israelites found it by experience that it was a fearefull thing full of horrour and astonishment to heare the voice of God therefore they desire they may heare it no more lest they die Deut. 18. 16. But the Anabaptists obiect that vnder the N. T. all shall be taught of God Ioh. 6. v. 45. and they shall not teach euery man his neighbour and euery man his brother saying Know the Lord. Therefore the publike ministerie is now needlesse Ans. The wordes must not
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 crimâ—in or skaâ—let 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 expouÌ„ded in the verse folowing where the Apostle saith He that soweth to the flesh shall of the flesh reape corruption â—e 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 moâ—es 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 sundâ—â—e 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
And withall he laies downe two conclusions The first is that in Christ Iesus that is in the kingdome of grace neither circumcision nor vncircumcision are any thing that is are neither acceptable to God nor auaileable to saluation Vnder these two synecdochically comprehending all outward priuiledges and prerogatiues dignities and regalities or whatsoeuer can be named vnder circumcision comprising the preheminence of the Iewe and the profit of circumcision which was much euery way Rom. 3. 1. seeing that to them appertained the adoption and the glory and the couenants and the giuing of the Lawe and the seruice of God and the promises Rom. 9. 4. Vnder circumcision containing the Gentiles with all their wealth wisdome strength lawes pollicie and whatsoeuer is of high account and glorious in the eies of the world All which he exclude and accounts as nothing in respect of regeneration For that which is highly accounted of among men is abomination in the sight of God Luk. 16. 15. Therefore wisedome wealth nobility strength are nothing 1. Cor. 1. 26. Outward callings as to be King or Kaesar Prophet or Apostle Outward actions of fasting almes praier Nay kindred and alliance as to be mother or brother of Christ is nothing for if the blessed virgine had not borne Christ in her heart as she did in her wombe she should neuer haue beene saued Luk. 11. 27 28. if his kinsmen had not beene his brethren by spirituall adoption as well as by naturall propagation they should haue had no inheritance in the kingdome of God Mark 3. 33 35. Nay the outward element of baptisme without the inward grace is of no force for it is not the washing away of the filth of the flesh that is acceptable to God but the stipulation of a good conscience which maketh requests vnto God 1. Pet. 3. 21. and if the communicant at the Lords table doe not eate panem DominuÌ„ as well as panem Domini as Augustine speaketh that is if he doe not receiue Christ spiritually by the hand of his faith as he doth corporally receiue the element by his bodely hand he receiueth vnworthily and so eateth and drinketh his owne iudgement 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable is because the things that are accounted of with God are spirituall and eternall not tempoÌ„rall and carnall as these are which as they shall vtterly cease in the kingdome of glory Matth. 22. 30. for then Christ will put downe all rule authoritie and power 1. Cor 15. 24. so are they not of any moment or account in the kingdome of grace as Paul teacheth 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said these priuiledges and outward things as Prince and people Master and feruant bond and free c. haue place in the kingdome of grace seeing Christianity doth not abolish nature nor ciuill pollicy To which I answer that man must be considered two waies in respectof the outward or inward man Consider him as he is a member in ciuill society as of the family church or common-wealth there are sundry differences of persons as bond free magistrate subiect poore rich c. in which sense the Apost exhortation taketh place wiues submit your selues to your husbandâ— Coloss. 3. 18. children obey your parents v. 20. seruants be obedient to your masters v. 22. But if man be considered in respect of his spirituall estate as he is a member of the inuisible or catholique church vnder spirituall gouernement consisting in righteousnes peace of conscience and ioy in the holy Ghost Rom. 14. 17. there is no distinction of calling condition or sexe for we are all on in Christ. Gal. 3. 28. or Christ is all and in all things Coloss. 3. 11. in that though we be many yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God as to lead a single life to fast to vow voluntary pouerty to performe regular obedience to professe monkery to be buried in a friers cowle or to abstaine from these and these meates is here condemned when Paul saith that outward priuiledges will not serue the turne and that meate commendeth vs not to God 1. Cor. 8. 8. Againe neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy of bringing in an anarchie that is an ataxy into Christian society by taking away christian magistrates and distinction betwixt masster and seruant for by the same reyson we may consound the sexe of man and woman for Paul saith there is neither male nor femalle but we are all on in Christ the meaning thereof is this that although in respect of our inward or spirituall estate before God there be no such difference yet that hindreth not but there may be in respect of our outward estate Further we learne from hence that no man is to thinke highly of himselfe in regard of outward priuiledges as birth honour welth fauour nor to glory in them Ier. 9. 23. rich men must not be high minded 1. Tim. 6. 17. Nay the King may not lift vp his mind aboue his brethren Deut. 17. 20. Pauls example is notable who accounted all the priuiledges which he had before his conuersion whilst he was a Iew as that he was a citizen of Rome a Pharise a great Rabbin instructed by Gamaliel of the tribe of Beniamin circum cised the 8. day c. and after his conuersion beeing a christian as that he was an Apostle taken vp into the 3. heauen c. to be as nothing or worse then nothing euen as losse or dunge in respect of beeing a new creature in Christ that is in respect of iustification and sanctification And therefore we may not set our minds to much vpon outward things as riches honours pleasures seeing they are not â—â—â—ylable to saluation Besids this teacheth all those that are but in meane and base estate to be content for outward priuiledges auaile nothing outward wants and miseries hinder nothing If a man be rich he is nothing the neâ—rer and if he be poore he is not a whitt the further off it is the pouerty of the spirit which makes a man rich in grace for though the poore man be the rich mans flaue yet he is the sonne of God and sellow heyre with Christ and though the rich man be the poore mans master yet he is the seruant of Christ as Paul saith he that is called beeing a seruant is Gods free man and he that is called beeing free is Christ seruant 1. Cor. 7. 22. Lastly this crosseth the opinion of the multitude who think that if a man be increased in riches graced with fauour aduanced with honour that he is a godly wise religious man and that religion which he professeth is the truth This is nothing
come downe from heauen and light vpon them that follow this rule and that they cannot he hindered by the mallice of men Let the Pope then anathematize curse and excommunicate vs both Prince and people because we tread not in the steps of his faith but of the faith of our father Abraham and walke not according to his rule but according to this rule of the Apostle for we need not feare his thunderbolts nor curses seeing the causelesse curse shall neuer come Pro. 26. 2. for what though he curse if God doe blesse It was the thing that comforted Dauid beeing cursed of his enemies in that though they did curse yet God would blesse Psal. 109. 28. and let vs comfort our selues in this that he will curse them that curse his people Gen. 12. 3. Againe if peace and mercy shall be vpon them that walke according to this rule then wrath and indignation shall light vpon those that follow any other rule or deuise any other way or set downe any other meanes of saluation besides or contrary to this False therefore is the opinion of Pucksius that if a man lead an outward ciuil life he may be saued in any religion the Iewe in his Iudaisme the Turke in his Mahometisme the Heathen in his Paganisme For they that walke not in this way according to this rule doe but weary themselues in endlesse Labyrinths and so walking without line or rule in their crooked wayes shall be led with workers of iniquitie whenas peace shall be vpon Israel Psal. 125. 5. Other vses are made of mercy and peace Pag. 11. and 12. to which places I referre the reader The Apostle addeth that peace and mercy shal be vpon all them that walke according to this rule and vpon the Israel of God There is a doble Israell mentioned by Paul Israell according to the flesh 1. Cor. 10. 18. and the Israell of God as there is a twofold Iewe one outward in the flesh another inward in the spirit Rom. 2. 28 29. By the Israell of God the Apostle meaneth all such as are like to Nathaniell who was a true Israelite in whome there was no guile Ioh. 1. 47. whether they be the faithfull Gentiles or beleeuing Iewes And he makes mention of the Israell of God partly by reason of the aduersaries who bragged so much of their father Abraham and that they were the only true Israelites and yet were noe Israelites because they troade not in the steps of the faith of Abraham partly for the weake conuerts who thought it a hard thing to be seuered from the society of those to whome the promises were made partly for vs Gentiles that we might know that all are not Israell which are of Israell Rom. 9. 6. but that all they which are of faith are blessed with faithfull Abraham Gal. 3. 9. seeing that God is no accepter of persons Act. 10. 34. v. 17. From hence forth let no man put me to busines for I beare in my body the markes of the Lord Iesus Here the Apostle laies downe his last admonition preuenting an obiection that might be made by the false Apostles or the Galatians For whereas it might be said that Paul sought himselfe and the world shunned persecution and therefore ioyned circumcision to Christ to please the Iewes and followed not his owne rule v. 16. he takes away this obiection with great authoritie when he saith from hence forth let no man put me to busines And withall he addes a reason of it for I beare in my bodie the markes of the Lord Iesus as if he should saie The bonds the imprisonments the stripes wounds and scarres in my bodie doe sufficiently testifie my fidelitie in my ministerie for if I had preached circumcision I should not haue suffered persecution The words may be and are taken in a doble sense First thus The false Apost and you Galatians by their instigation haue beene troblesome vnto me by false accusations and scanderous imputations as that I taught circumcision and the obseruatiō of the ceremoniall Lawe as a thing necessarie to saluation and so you haue made a reuolt from my doctrine by that meanes haue dobled and tripled my labour and paines among you But from hence forth cease to be troblesome vnto me you may take experiment and proofe from me the marks that I beare in my body doe sufficiently witnesse and seale the truth of my doctrine and my fidelitie in myne Apostleship as also whose disciple I am Moses or Christs and what rule I follow Iudaisme or Christianisme Secondly they cary this sense I haue sayd that they which walke according to this rule in glorying onely in the crosse of Christ peace shall be vpon them and mercy and vpon the Israel of God And I say againe and againe that we ought to striue and contend for it to obserue keepe it as a thing most necessarie to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for othings not necessary to saluation as circumcision c. Let no man troble me in the execution of mine Apostolicall function or hinder the course of the Gospell by vrging any other doctrine or ceremony contrary or diuerse from this as necessary to saluation This one thing is necessarie other things are needles and fruitles in comparison therefore neither I nor the church of God ought to be trobled with them This latter sense I take to be more ageeable to the text Some make the sense to be this I haue had many trobles and conflicts and haue many markes and scarres in my body inflicted by persecutours therfore be no more troblesome vnto me for it were to much to add wormewood to my gale affliction to affliction Here we se the condition of the Apostle and the estate of all faithfull ministers that it is full of troble and molestations For as they are accounted men of turbulent spirits disquieters of the state as Elias was 1. King 21. and Ieremie chap. 15. 18. and Paul Act. 16. 20. 21. 28. So they are most trobled with factious opposers and false teachers who labour to bring into the church things partly needles and superfluous partly hurtfull pernicious Thus the false Apost trobled the pastors and church of Galatia Gal. 5. 10. and the churches of Antiochia Syria Cilicia Act 15. 24. Secondly consider how that the most and greatest trobles of the church haue beene for matter◠not of substance but of circumstance partly not necessarie partly contrarie to the rule which notwithstanding haue bee vrged with fire and fagot as things most necessarie Lastly he that stands forth for the defence of Gods truth as Paul did and all Ministers ought to doe must let goe all circumstances and looke to the substance Not with Martha to trouble himselfe about many needelesse things when as one thing onely is necessarie The reason followeth in these words For I beare in my bodie the markes of the Lord Iesus The word in the Originall translated markes doth properly