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
no sinners Secondly they are conceiued in the minde according to the reuealed will of God Rom. 8. 27. 1. Ioh. 5. 14. Thirdly they are diuine and spirituall touching things which concerne the kingdome of God Rom. 8. 5. Desires thus qualified haue the force of a loud crie in the eares of God Psal. 10. 17. God heareth the desire of the poore Psal. 38. 9. All my desires are before thee Psal. 145. 19. He fulfilleth the desire of them that feare of him Isa. 64. 24. Before they crie I will answer that is so soone as a desire of my helpe is conceiued and before it be vttered I will answer That the desires of our hearts are cries it is by meanes of the intercession of Christ. This Intercession is not a vocall but a vertuall praier in that the Sonne of God presents his manhood and his merits before the father in heauen willing as God and desiring as man that the father should accept the said merits for vs. Now this will and desire of the Sonne is of great force with the father It is a Crie in which the father is well pleased and by it the desires of our hearts are Cries in the eares of God Of these desires there be two speciall examples in the scriptures The first is when we are touched in our hearts for our sinnes to flie to the throne of grace and to desire reconciliation with God in Christ. When Dauid did but desire the pardon of his sinnes and therefore purposed in his heart to humble himselfe he receiued pardon Psal. 32. 5. I said I will confesse my wickednes against my selfe vnto the Lord and thou forgauest the punishment of my sinne When the prodigall sonne conceiued a desire to be reconciled to his father with a purpose to confesse his offence before he had vttered his desire he is receiued to mercie Luk. 15. 21. The second example is a desire of Gods presence and protection in common iudgements When Moses stoode at the redde sea in great danger hauing the sea before him and Pharaohs charriots behind him no doubt he lifted vp his heart vnto God but we read not of any thing that he said and yet the Lord saith Why criest thou to me Exod. 14. 15. When Iehosaphat was in great distresse by reason of the armie of the Ammonites confounded in himselfe he saith O Lord we know not what to doe but our eyes are towards thee 2. Chron. 20. 12. and hereupon he obtained deliuerance The vse By this we learne to lay aside formall praying and lippe labour and to learne to lift vp our hearts to God in heauenly sighs and desires for that is indeede to pray It is the very first thing that the child of God doth inwardly to sigh and desire reconciliation with God in Christ and he which cannot doe this is not as yet borne of God Againe many are cast downe in themselues because they see their mindes full of ignorance their wills full of rebellion and subiect to many temptations and they find little goodnes in themselues but they must be comforted by this if they can but groane and sigh vnto God in their hearts for mercie and forgiuenes they haue the spirit of God crying in them Abba and they haue receiued the first fruits of the spirit The desires and cries of our hearts are fruits of the Intercession or crie of the Sonne of God in heauen for vs. Others are grieued because they haue praied long and they find not the fruit of their praiers but if they can pray sighing and groaning in their hearts for grace and mercie let them be content for it is the spirit of grace and praier that makes them sigh and groane And euery sigh of a contrite heart hath a loud crie in the eares of God It falls out often that men in extremitie of danger confounded in themselues know not what in the world to say or doe Ezechias in his sicknes could not say any thing but chatter in his throat and mourne like a doue Isa. 38. 14. Some lie vnder the sword of the enemie others in a tempest are cast ouer shipboard into the sea Now this must be their comfort if they can lift vp their hearts vnto God if they can but sigh groane for his presence and assistance the Lord will heare the petitions of their hearts for the inward sobbes groanes and sighs of repentant sinners are loud and strong cries in the eares of god the father The third point is That the crie of the spirit is directed to God because it makes vs crie Abba father Here first obserue that Praier to Saints and Angels is carnall praier For the praier which is caused by the spirit is direct to the father And good reason for it is the propertie of God to heare the crie of the heart Rom. 8. 27. Some say that the Saints in heauen are with God and that in him they see the desires of our hearts but it is false which they say For the Scripture saith that God alone searcheth the heart 1. king 8. 39. None knowes what is in man but God and the spirit of man 1. Cor. 2. 11. Though Abraham had the sight of God yet is it said Thou art our father and Abraham knowes vs not Isa. 64. 16. And for this cause Inuocation of Saints whether it be called Latria or Dulia is flat idolatrie Againe Praier is to be made to God as he hath reuealed himselfe in the word that is to God who is the father of Christ and in him our father who also sends his spirit into our hearts crying Abba It is an heathenish practise which is also the practise of many among vs to pray to an absolute God that is to God out of the Father Sonne and holy spirit Thirdly here we see that true and spirituall Inuocation of God is a marke of the Church of God because it is a fruit of the spirit of God in them that are the children of God And by this the people of God are noted Act. 9. 14. 1. Cor. 1. 2. and on the contrarie it is the marke of an Atheist not to pray Psal. 14. 4. The last point is the manner of directing our cries to God First of all they are to be directed to him with reuerence as beeing present with vs for to crie Abba is not to speake words into the aire but to direct our hearts to one that is present with vs in all dutifull and childlike manner Thus did Dauid Psal. 119. 58. and Paul Eph. 3. 14. Secondly our cries are to be directed to God with subiection to his will Read the example of Christ Mark 14. 36. and of Dauid 2. Sam. 15. 26. This condemnes the practise of many men Balaam desired to die the death of the righteous but without subiection to God for he would not liue the life of the righteous And many among vs haue often good motions and desires in their minds but there is no soundnes in them
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
is incommunicable but only in respect of operation But the very flesh or manhood of Christ is really giuen to the beleeuing heart Ioh. 6. 54 56. By it we receiue eternall life from the godhead and by it God is ioyned to man and man to God The second is that Christ giues his merit and satisfaction to them that beleeue And this satisfaction imputed is the couer wherby our sinnes are couered Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life and thus he makes vs put off the old man and put on the new man created after God in righteousnes and holines Eph. 4. 24. The fourth is that the word preached and the sacraments are as it were the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits Of our receiuing of Christ giuen by God two things must be obserued one is that we must there receiue Christ where God offers and giues him that is in the word and sacraments The second is that faith is our hand wherby we receiue Christ and this receiuing is done by a supernaturall act of the minde whereby we beleeue Christ with his benefits to be ours Ioh. 1. 12. Thus we see how we are one with Christ and Christ with vs. Communion with Christ is when we haue possesse and inioy Christ and his benefits and that is partly in this life and fully in the life to come Of this communion speakes Salomon at large in the Song of songs and Dauid Psal. 45. The vse In that we are to put on Christ we are put in mind to consider our fearefull nakednes What is that Ans. There is a nakednes of creation and a nakednes following the fall The nakednes of creation is when the bodie without all couering is in health full of glorie and maiestie in respect of other creatures Nakednes arising of the fall of man is either inward or outward Inward is the want of the image of God the want of innocencie of good conscience of the fauour of God and affiance in him For these are as it were the couerings of the foule Outward nakednes is when the bodie beeing vncouered is full of deformitie and shame Now that inward nakednes of heart is noted as a speciall euill Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues For by it we are desormed and odious in the eye of God Secondly we are here put in minde to haue a speciall care of the trimming and garnishing of our soule And for this cause we must put on the Lord Iesus Rom. 13. 14. And that is done two waies First by vncouering our nakednes before God and by praying him to couer it To vncouer our shame is the way to couer it Psal. 32. 1 2 3. The second way is to subiect our selues to the word and spirit of God and to be conformable to Christ both in his life and death It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne we haue yeilded our selues to be his guests and there is a time when the king will take a suruay of all his guests whether they haue the wedding garment which is Christ himselfe and they which are not clad with this robe shall be cast into vtter darknes We are as naked infants exposed to death Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands If we would then liue we must lappe and infold our selues in them The rather I speake this because in these daies men and women are intoxicated with a spirituall drunkennes or rather madnesse whereby they are alwaies tempering and trifling about their bodies and let their soules lie naked It may be said we haue all put on Christ in baptisme I answer we haue had in England peace and prosperitie this 43. yeares and we haue liued all this while as it were in the warme sun-shine and therfore many of vs no doubt haue worne this garment very loosely Thirdly there is a great temptation arising vpon the consideration of our owne indignitie For when our sinnes come to our remembrance they driue vs from the presence of God and make vs that we dare not pray Now the remedie is this We must come clothed with Christ into the presence of God we may not come in our owne names but we must come in his name and present the merit of Christ vnto the father euen as if we were one and the same person with him Thus shall we be accepted Fourthly it may be demanded what we must doe for our selues in the time of plague famine sword We must put on Christ then shall we walke in safetie in all dangers This garment serues not onely for a couering of our shame but also for protection Isa. 4. 6. And if we be taken away in any common iudgement beeing clothed with Christ there is no more hurt done to vs then to him and he carrieth vs in his brest as if we were part of his bowells Lastly though we be clothed with Christ in baptisme yet we must further desire to be clothed vpon 2. Cor. 5. 4. In this life we are clad with the iustice of Christ 1. Cor. 1. â—0 this is one garment In the life to come we shall be clad with immortalitie This is the second garment to be vpon the former V. 28. There is neither Iewe nor Grecian c. These words as I haue said containe an answer to an obiection which is this If all beleeuers among the Gentiles be children of God and all put one Christ then there is no difference betweene Iewe and Gentile and the prerogatiue of the Iewe is nothing Paul answers thus there be sundrie differences of men in respect of nation condition sexe yet in respect of Christ all are one Moreouer I haue shewed that these words containe the grouÌ„d of the Adoption of the Galatians which is an vnion with Christ whereby all beleeuers are made one with him There remaine other things to be added By occasion of this text two questions are mooued the answer whereof serues much to cleare the meaning of Paul The first is whether Magistracie and gouernment be necessarie in the societies of Christians Ans. Yea Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God saith the prophet Isai 49. 23. Paul bids vs praie for Kings and all in authoritie that we may line in peace and godlines 1. Tim. 2. 1. The fift commandement Honour thy father c. requires subiection to authoritie and this commandement is eternall Obiect I. All beleeuers are one in Christ therefore there is no subiection among them Ans. Beleeuers are vnder a twofold estate or regiment the first is the Regiment
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 â—ooke 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 vnâ—ted 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 â—edde 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
at the very first moment of his conception Againe obserue that Christ in his manhood increased in grace as in age and stature Luk. 2. And this increase was without all imperfection for in his infancie Christ receiued a full measure of grace fit for that age when he was twelue yeares old he receiued a further measure fit for that age and so when he was thirtie yeares old And thus increase of grace and the perfection thereof stand both together And this increase is not onely in respect of experience and the manifestation of Grace before God and men but also in respect of the habit or gift though the Schooles for 400. yeares haue taught the contrarie euer since the daies of Lumbard The third thing is the Vniting of flesh to the Godhead of the Sonne and that is done when the sonne of God makes the flesh or nature of man a part of himselfe and communicates vnto it his owne subsistance The like example to this is not to be found againe in the world yet haue we some resemblance of this mysterie in the plant called Misselto which hath no roote of his owne but growes in a tree of an other kinde and thence receiues his sappe And so the manhood of the sonne hath no personalitie or personall subsistance but is receiued into the Vnitie of the second person and is sustained of it It must here be obserued that there is a difference betweene the manhood of Christ and all other men Peter is a person subsisting of himselfe and so is Paul and euery particular man but so is not the manhood of Christ and therefore it is to be tearmed a nature and not a person And it is no disgrace but an exaltation to the nature of man that is subsists by the vncreated subsistance of the second person It may be obiected that all beleeuers are ioyned to the sonne of God as well as the flesh of Christ I answer they are so but in an other kind and in a lower degree by communication of grace and not by communication of personall subsistance Thus we see how the sonne was made flesh the vse follows Hence we learne to vse all meanes that we may become newe creatures and be borne of God God becomes man that we men might be partakers of the diuine nature Christ is made bone of our bone and flesh of our flesh by his incarnation that we might be made bone of his bone and flesh of his flesh by regeneration The sonne of God was made the sonne of man that we which are the sonnes of men might be made the sonnes of God To be made flesh is the abasement of the sonne in this abasement he goes on till he become euen as a worme of the earth Psal. 22. 7. so must we abase our selues till we be anihillated and brought to nothing then shall we be like to Christ and filled with the good things of God Our sinnes are a wall of partition betweene God and vs so as we are farre from God and God from vs Isa 59. 2. and this partition is of our own making and by this means we haue no accesse to God of our selues though we pray vnto him and fill heauen and earth with our crie Now the sonne of God made man is Immanuel that is God with vs Isai 7. 14. and his incarnation is a meanes whereby we haue accesse to god and he is nere vnto vs when we pray vnto him in trueth 2. Chron. 15. 2. This must teach vs to drawe nere to God in the hearing and obeying of his word in praier and in the vse of the holy Sacraments If this be not done great is our wickednesse and great shall be the punishment Iob. 21. 14. Psal. 73. 27. The incarnation of Christ is the foundation of all our comfort and all good things which we inioy By it God comforts Adam The seed of the woman shall brnise the serpents head Iacob is comforted by the vision of a ladder reaching from heauen to earth and this ladder is the sonne of God made man Ioh. 1. 51. Iob comforts himselfe in this that his Redeemer of his own flesh as the word signifieth liueth Iob. 19. 25. In the old testament they which sought vnto God came to the Arke or Propitiatorie and there were they heard and receiued the blessings of God Now Christ God and man is in stead of the Arke Rom. 3. 25. and therefore we must come to him if we would receiue any good thing of God The godhead is the fountaine of all good things and the flesh or manhood is a pipe or conduit to conuaie the same vnto vs. If we would then receiue true comfort we must hunger and thirst in our hearts after Christ and by our faith eate his flesh and drinke his blood Ioh. 6. 54. 56. The third point or degree is the subiection of the sonne of God to the lawe expressed in these words made vnder the lawe Here two questions are to be answered The first is who is made subiect to the law I answer the sonne of God And this may not seeme strange that he which is Lord of the law should be subiect to the law for he must be considered as he is our pledge and suretie Heb. 7. 22. and as one that standes in our place roome and stead and before God represents the person of all the elect and in this respect is he subiect to the lawe not by nature but by voluntarie abasement and condition of will The second question is how the sonne of God was subiect to the lawe Answ. By a twofold obedience namely by the obedience of his passion and by his obedience in fulfilling the lawe The obedience of his passion stands before God as a satisfaction for the breach of the law In it consider two things the foundation of the passion and the passion it selfe The foūdation is that the sonne of God was made sinne for vs 2. Cor. 5. 21 that is all the sinnes of all the Elect were imputed to him and he in our roome and place was recounted a sinner The passion it selfe is the curse of the law laid on the sonne of God namely the first death and the paines of the second death which is in effect and substance the paines of hell as I haue shewed in the 3. chap. v. 13. of this Epistle By the second Obedience in fulfilling the lawe the sonne of God performed for vs all things contained therein that we might haue right to life euerlasting and that according to the tenour of the law Leuit. 18. 5. Doe all these things and liue Of this obedience 2. questions are demanded The first is whether it be necessarie for the iustification of a sinner Answ. It is The summe of the lawe is Loue God with all thy heart and thy neighbour as thy selfe Now euery iot and title of the lawe must necessarily be fulfilled Math. 5. 18. Much more then the summe and substance of the lawe And
thy selfe vnder the curse of the law and for thine offences by it bound ouer to euerlasting death If thou should est be proclaimed an Outlaw or a writ of rebellion should be serued on thee it would make thee at thy wits ende Now behold the law proclaimes thee a traytour and rebell against God through heauen and earth The law shuts heauen against thee it sets hell and death wide open for thee and it armes all the creatures of God against thee Therefore it stands thee in hand to looke about thee and to flie from the sentence of the lawe to the throne of grace for mercie and forgiuenes It hath bin the fashion of all holy men to acquaint themselues with this one lesson that they were by nature vnder the law specially then when they were to humble themselues in the presence of God Daniel in his praier ascribes shame and confusion to himselfe Dan. 9. according to the voice and crie of the law and the prodigall sonne confesseth that he had sinned against his father and against heauen and that he was vnworthy to be accounted a child of God according to the law iudging and condemning himselfe The third point is what is the price wherby men are bought or redeemed from vnder the law Ans. The obedience of the Sonne whereby he stood in subiection to the law for vs as Paul signifies in the words immediatly going before It may be said how can the obedience of one man be a price of redemption for an other I answer we must consider Christ not as a meere man but as God-man and by this meanes his Obedience is of infinit merit and efficacie Againe we must consider him not as a priuate but as a publike person representing all the Elect in his obedience to his father And by this meanes his Obedience ferues for all that beleeue in him Againe it may be alledged that the law saith Thou shalt loue thou shalt not lust c. And the soule that sinnes that soule shall die Ezech. 18. 20. And a man shall not redeeme the life of his brother Psal. 49. 7. Ans. The law requires that euery man performe obedience and make satisfaction in his owne person and the law knows no other obedience But this must be considered that the law is but one part of the reuealed will of God and that the Gospel is an other distinct part reuealing more then the law euer knew And the Gospel teacheth a Translation of the law in respect of obedience from our persons to the person of the Mediatour and thereby it addes an Exception to the law The fourth point is who are partakers of this Redemption Ans. They which see and feele and bewaile their condition that they are vnder the law and flie from the sentence thereof to the throne of grace for mercie Christ came to saue sinners Matth. 9. that is such as are conuicted by the law and know themselues to be sinners He offers ease to them that trauell and are heauie laden Matth. 11. 28. He preacheth deliuerance to captiues Luk. 4. 18. Here we are to bewaile the miserie of our people that know not themselues to be vnder the law nay they loue and delight to be vnder it For they alleadge for themselues that they say their praiers duly and truly that they meane well to God-ward and deale truly with men and therfore they thinke God will haue mercy on them and haue them excused for all their offences The last point is what benefits arise of this deliuerance from vnder the law Ans. They which turne to God and beleeue in Christ reape foure benefits hereby The first is that no sinne shall haue dominion ouer them Rom. 6. 14. Here marke by the way that they which are in Christ cannot wholly fall from grace For they which wholly fall away are vnder the dominion of sinne The second is that God will accept the indeauour to obay for obedience because they are freed from the rigour of the law Read Malac. 3. 17. The third is that they haue libertie to liue and serue God without feare of damnation or any other euill Luk. 1. 74. The last is that afflictions cease to be curses and are turned to blessings and for this cause they are delaied and qualified for the good of them which are afflicted Psal. 89. 32. J will correct them that offend with a rodde but I will not take my mercie from them Prou. 3. 11. Grieue not for the correction of the Lord for he loueth whome he correcteth Ierem. 10. 24. Correct vs in iudgement and powre forth thy wrath vpon the nations that haue not knowne thee This must teach men that professe or teach Christ not to be discouraged when they are abused railed on slaundered or cursed For if they be from vnder the law and so from vnder the sting of a guiltie conscience nothing shall hurt them They must be content for a while to suffer the snatches and bitings of the deuill for in the ende his head shall be bruised in peeces To ende this point it may be said if we that beleeue be not vnder the law then we may liue and die as we list Ans. We are free from the law as a yoke but not free from it as it is the rule of obedience and good life And because we are freed from the bondage of the law therefore we must be a law to our selues we must be voluntaries Psal. 110. 4. without constraint freely yeelding subiection to the will of God and not for feare of hell and the last iudgement The third and last degree is the Fruition of adoption in these words that we might receiue the adoption of sonnes Here two questions are to be considered The first is How the Church of the new Testament is saide to receiue the adoption which was before receiued in the old Testament Ans. In scripture a thing is often said to be done when it is done more fully and plentifully Christ tells Nathanael that he shall see heauen open Ioh. 1. 51. that is more plainly opened For it was not shut in the old Testament And the holy Ghost was not yet Ioh. 7. 39. that is in the full measure And the way into the Holiest was not open while the Tabernacle was standing Hebr. 9. 8. that is plainly made manifest And in this place Beleeuers of the new Testament receiue the Adoption because they receiue it in a more full and plentifull manner in that the spirit of children is powred forth vpon them in larger measure whether we regard Illumination or the gifts of regeneration This must teach vs that liue in these latter daies to put on the condition of sonnes and daughters of God in reuerence obedience and thankefulnes Butalas among the multitude it is farre otherwise For the most liue euen as Atheists in ignorance according to the lusts of their owne hearts The faith and repentance which they professe is but Ceremoniall faith and Repentance The second question
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
Paul saith It is written In the testimonie I consider three things the condition of two Churches the change of the condition the ioy that is vpon the change The condition of the Church of the new Testament in these words Barren that bearest no children thou that trauelest not the desolate Barren The Christian Church is so called because by the vertue and strength of nature it beares no children to God no more then Sara did to Abraham Ioh. 1. 13. 1. Cor. 3. 7. Secondly it is so called in respect of the beginning thereof when the Iewish church was yet standing till the spirit of God was powred forth vpon all flesh after the ascension of Christ and before this the number of them which were conuerted to God was very small and therefore Christ himselfe complained that he spent his strength in vaine Isai 49. 1. Thirdly it is so called in respect of the latter times of the church in which Christ shall scarce finde faith vpon the earth Luk. 18. 8. Further that the church is barren it is declared by the signe because she neither brings forth child nor beares Desolate that is without husband in appearance by reason of the crosse and affliction and without children because at the first the christian church was constrained to hide herselfe in the wildernesse Reuel 12. 14. It may be demanded howe the catholike church should be desolate Answ. The estate of the church is twofold inward or outward The inward estate stands in the true knowledge of God in Christ in comfort touching remission of sinnes and life euerlasting in the hearing of our praiers in protection and deliuerance from all spirituall enemies in the gifts of the spirit faith hope loue c. In respect of this estate the church is all glorious within and neuer desolate Psal. 45. 13. The outward estate of the Catholike church stands in visible assemblies in the publike Ministerie of the word and sacraments in a gouernment according to the word of God In respect of this second estate the Church may be in desolation This was the condition of the Church in paradise vpon the fall of our first parents of the Israelites at Mount Horeb when they worshipped the golden calfe and in the daies of Elias Rom. 11. 3. and afterward 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten and the sheepe were scattered After Christs ascension all the earth worshipped the beast Reu 13. 12. Hence it followes that the Catholike church is not a visible estate or companie of men vnder one visible head because in respect of her outward estate shee may be for a time in desolation And as this is the estate of the church so is it also of the meÌ„bers thereof They shall be hated of all men Luk. 21. 17. Men shall thinke they doe God good seruice when they kill them Ioh. 16. 2. And Christ himselfe was a man without forme or beautie Isai. 53. 2. Hauing an husband in these wordes the condition of the Iewish church is set forth that shee is married or espoused to God who is her husband Ezech. 16. 8 9. Ose. 2. 19. The like may be said of any other church and namely of the church of England The vse This must teach vs to dedicate our bodies and soules to God and Christ and to giue the maine affections of our hearts vnto him as our loue and our ioy c. Secondly we must adorne and trimme our selues with grace that we may please our husband Psal. 45. 12. Thirdly we must be the glory of Christ as the wife is to her husband 1. Cor. 11. 7. and that is by subiecting our selues to Christ and his lawes Againe if we beâ—roath our selues to Christ indeed we may assure our selues that Christ is our Christ and that he hath giuen himselfe vnto vs and consequently that he will sanctifie vs Ezech. 16. 9. protect vs as an husband doeth his wife Gen. 20. 16. and indowe vs with all things needfull for this life and the life to come Ezech. 16. 10 11. The second point is the change of the church of the newe Testament because shee shall cease to be barren and bring forth many children This is the promise of God and hereupon Paul concludes that the church is a mother of all beleeuers both Iewes and Gentiles Obserue that the promise of God is of infinite vertue in his time and place In the beginning God said let there be this or that and it was so Of like vertue is Gods promise if we can waite his leisure God promised that after 430. yeares the Israelites should be deliuered out of Egypt presently when the time was expired nothing could hinder the promise Read Exod. 12. 41. Therefore our dutie is to rest on Gods promises in all times both in life and death The third point is the ioy vpon the change Reioyce Here are two things to be considered The first who must reioyce Answ. The church Gods kingdome is the place of ioy Rom. 14. 17. Reioycing belongs to the people of God Psal. 68. 3. 106. 5. The musicke of the Temple was typicall and figured the ioy of the Catholike Church where is the assurance of remission of sinnes and life eternall The second point is in what must the church reioyce Ans. In the redemption of Christ and the fruit thereof the conuersion of sinners to god For the prophet had shewed at large the passion and sufferings of Christ Isai 53. and hereupon he saith Reioyce thou barren The Israelites were commanded to feast and to be merrie before the Lord Leuit. 23. 40. 1. Chron. 29. 32. that is before the Lords Arke which was the pledge of his presence Now this Arke was a figure of Christ and the myrth before the Arke signified that the foundation of all our ioy lies in our Reconciliation with God in Christ. The angels in heauen greatly reioyce at the conuersion of a sinner and at the returne of the prodigall sonne the fat calfe is killed The vse It is false that religion breeds Melancholie and cuts of all mirth It doeth not abolish mirth but rectifie it nay it brings men to true and perfect ioy Our first and principall ioy must be that we are in Gods fauour reconciled to God by Christ Luk. 10. 20. In Dauid the head of his ioy was the good estate of the church Psal. 137 6. And all other pettie ioyes must flow from this and be sutable to it Breake forth this signifies that the church vpon earth is as it were pent in with present greife Our ioy in this life is mixed with sorrow The paschall lambe was eaten with sowre hearbes to signifie that we feele no sweetnesse in the blood of Christ till we feele the smart of our sinnes We here must reioyce in trembling Psal. 2. 11. Ioy is sowne for them that are vpright in heart Psal. 97. 12. Crie in our earthly ioyes we must be moderate and sparing we must not eate to much hony
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
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
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
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