are first to be taught and that by men where reuelation is wanting This kind of teaching is the foundation of the schoole of the Prophets and it hath bin from the beginning The Patriarkes till Moses were Prophets in their families they taught not onely their families in generall but also their first borne that they might succeede as Prophets after them There were 48. cities of the Leuites dispersed through all the tribes where not onely the people were taught but also schooles erected that they might be taught which were to be Priests and Leuites Num. 37. One citie among the rest is called Cireath sephar Iosu. 15. 15. that is the citie of bookes or as we say the Vniversitie Samuel a yong man was sent to the Tabernacle in Shilo to be taught and trained vp of Eli the Priest Samuel when he was iudge of Israel erected Colledges of Prophets and ruled them himselfe 1. Sam. 10. In the decaied estate of the ten tribes Elias and Elizeus set vp schooles of the Prophets in Bethel Carmel c. and the yong students were called the sonnes of the Prophets 2. king 2. 3. Christ himselfe beside the sermons made to the people trained vp and taught himselfe his 12. Apostles and his 70. disciples Paul commaunds Timothie to teach that which he had learned to such as shal be fit to teach others 2. Tim. 2. 2. Furthermore this teaching is of great vse For it serues to maintaine the true interpretation of scripture the puritie of doctrine and it is a meanes to continue the ministerie to the ende of the world The meanest arte or trade that is is not learned without great teaching then much more teaching is required in diuinitie which is the arte of all arts The true interpretation of scripture and the right cutting of the word is a matter of great difficultie and a matter whatsoeuer men think of the greatest learning in the world Therefore it is necessarie that teachers should first be taught and learne aright the Gospel of Christ. Eleauen hundred yeares after Christ men began to lay aside Moses and the Prophets and the writings of the new Testament and to expound the writings of men as the Sentences of Peter Lumbard Hence ignorance superstition idolatrie come headlong into the world Seeing then the teaching of them that are to be teachers is of such antiquitie and vse all men are to be exhorted to put to their helping hands that this thing may goe forward Princes are to maintaine it by their bountifulnesse and authoritie as they haue done and doe still and that which they doe they must doe it more Parents must dedicate the fittest of their children to the seruice of God in the ministerie and not to vse it in the last place for a shift as they doe For commonly the eldest must be the heire the next the lawyer the youngest the diuine Students must loue and affect this calling aboue all other 1. Cor. 14. 1. Lastly all men must make praier that God would prosper and blesse all Schooles of learning where this kind of teaching is in vse Here againe it appeares that Christ is God and more then a meere man because he is opposed to man and that Paul receiued authoritie and the keies of the kingdome of heauen immediately of Christ as well as Peter 13. For ye haue heard of my conuersation in time past howe that I persecuted the Church of God extreamely and wasted it 14. And profitted in the Iewish religion aboue many of my companions of mine owne nation and was much more zealous of the Traditions of my fathers In the former verse the Apostle set downe that he learned the Gospel not of man but of Iesus Christ immediately This in the next place he goes about to prooue at large His reason is framed thus If I learned the Gospell of any man I learned it either before or after my conuersion but I learned it neither before nor after my conuersion of any man The first part of his reason is here confirmed thus before my calling and conuersion I professed Iudaisme and I liued accordingly persecuting the Church and suppressing the Gospel of Christ and profiting in my religion aboue many others therefore I was not then fit to heare and learne the Gospell of Christ of any man This argument he further confirmes by the testimonie of the Galatians thus That this was my conuersation in Iudaisme ye are witnesses for ye haue heretofore heard as much In the example of Paul two points are generally to be considered The first that the distinction of man and man ariseth not of the will or naturall disposition of man but of the grace and mercie of God For Paul an Elect vessell for nature and disposition before his conuersion is as wicked as any other And he saith Rom. 9. 11. that the difference betweene man and man before God is not in him that willeth nor in him that runneth but in God that sheweth mercie Therefore it is a Pelagian errour to thinke that men doing that which they can doe by nature occasion God to giue them supernatural grace The second point is that Paul here makes an open and ingenious confession of his wicked life past And hence I gather that this Apostle and consequently the rest writ the scriptures of the new Testament by the instinct of Gods spirit and not by humane pollicie which no doubt would haue mooued them to haue couered and concealed their owne faults and not to haue blazed their owne shame to the world And therefore the bookes of scripture are not bookes of pollicie as Atheists suppose to keepe men in awe but they are the very word of God Againe the end of this plaine confessiō is that Paul might thereby cōfirme and iustifie his owne calling to the office of an Apostle This serues to giue a checke to such persons as vse to sit and rehearse their wicked liues past in boasting and reioycing manner In Pauls example there be two things to be considered his profession before his calling and his conuersation His profession was Iudaisme and this hindred him from imbracing the gospell It may here be demanded what Iudaisme or the Iewish religion is Answer In the daies of Christ and the Apostles there were three speciall sects among the Apostles Esseis Sadduceis and Pharises And the Pharises were the principall and their doctrine was commonly imbraced of the Iewes And therefore by Iudaisme as I take it Phariseisme is here meant Nowe the principall doctrines of the Pharises were these I. They held that there was one God and that this God was the father without any distinction of persons for when Christ mentioned the distinction of the father and the sonne they would not acknowledge it Iohn 8. 19. II. They acknowledged in the Messias but one nature for when it was asked thē howe Christ beeing the sonne of Dauid should neuerthelesse be his Lord they could not answer Math. 22. III. They held that the
hearts vpon the outward things of this world because God doth not respect vs for them But we are earnestly to seeke after the things that make vs accepted with God as true faith righteousnes and good conscience Rom. 14. 17. Againe superiours must be admonished to deale moderately with their inferiours Coloss. 2. 11. Againe inferiours are to comfort themselues if they be oppressed in that God the iudge of all accepts no persons Lastly here we learne that when we shall haue immediate fellowship with God in heauen all outward respect of persons shall cease God himselfe and the lamb Christ Iesus shall be all in all to the Elect. In the ende of the verse Paul addes for they communicated nothing to me but to the contrarie Rom. 1. 12. may be obiected Where Paul desires to come to Rome that he might be comforted by their mutuall faith both his and theirs Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine or iudgement yet might they or the meanest beleeuers conferre something vnto him in respect of comfort or the confirmation of his faith and thus much he signifieth to the Romanes Here is a good item for them that come to no sermons because they can learne nothing Put the case they were as learned as the Apostles yet might they profit in hearing in respect of comfort of faith and good affection 7 But on the contrarie when they saw that the Gospel ouer the vncircumcision was committed vnto me as the Gospel ouer the circumcision was to Peter 8 For he that was mightie by Peter in the Apostleship ouer the circumcision was also mightie by me toward the Gentiles 9 And when Iames and Cephas and Iohn knew the grace of God that was giuen to me which are accounted pillars they gaue to me and to Barnabas the right hād of fellowship that we should preach to the Gentiles they vnto the Circumcision The wordes of more difficultie are thus to be explaned Contrariwise that is they did communicate nothing to me in way of correction but on the contrarie they gaue me the hand of fellowship Againe the words Circumcision and vncircumcision signifie the nation of the Iewes and the Gentiles the one circūcised the other vncircūcised And whē Paul saith that the grace of God was giuen to him he meanes specially the gift of an Apostle Rom. 1. 5. Lastly to giue the right hand of fellowshippe to Paul is to esteeme and acknowledge him for their collegue or fellowe Apostle by giuing the right hand in token thereof The contents of the words are these Here Paul sets downe the third signe of his approbation namely that the cheife Apostles acknowledged him for their fellow Apostle v. 9. Secondly he sets down the manner how the cheefe Apostles acknowledged this fellowship and that was by making a couenant with Paul that he should preach to the Gentiles and Peter to the Iewes Thirdly he sets down the impulsiue cause that mooued the Apostles to receiue Paul to their fellowship and that was the decree of God whereby he ordained that Paul should be the cheife Apostle to the Gentiles and Peter the cheife Apostle among the Iewes v. 7. Lastly he sets down the signes whereby the Apostles knew that Paul was ordained the Apostle of the Gentiles and they are two the grace of god giuen him and the power of his Ministerie among the Gentiles v. 8 9. Furthermore the things here contained are in a syllogisme disposed thus When the Apostles saw that I was ordained the cheife Apostle of the Gentiles and Peter of the Iewes they acknowledged me for their fellow Apostle and made a couenant with me that I should preach to the Gentiles and Peter to the Jewes But when I was with them at Ierusalem they saw that I was ordained the cheife Apostle of the Gentiles and Peter of the Iewes This minor is omitted yet the proofe thereof is set down thus For they saw the efficacie of my ministerie among the Gentiles and the grace of God that was with me Therefore they acknowledged me for their fellow Apostle c. The vse This text makes notably against the primacie of Peter First therefore let vs obserue the Ordinance of God here plainely expressed that Paul should be the cheife Apostle of the Gentiles and Peter the cheife Apostle of the Iewes And this may else where be gathered For the commission of the twelue Apostles ran thus that they must first preach to Ierusalem and Iudea then to Samaria and in the last place to the vttermost part of the earth Act. 1. 8. And Pauls commission was that he should first preach to the Gentiles and in the second place to the people of Israel Act. 9. 16. It may be obiected that the commission of all the Apostles was to goe into all the world and to preach to all men without exception Mar. 16. 15. Answer This power and libertie Christ gaue to all the Apostles and he did not take it away afterward neuerthelesse he ordered it by a second decree that Paul should specially haue care of the Gentiles and Peter of the Iewes And this the Lord did in great wisdome that confusion and discord might be auoided and a regard had of all prouinces through the world Hence it followes that the primacie of Peter ouer Iewes Gentiles is a supposed thing For the ordinance of God is that Peter shall be cheife ouer the Iewes and not ouer the Gentiles which were almost all the world beside And thus the supremacie of the Pope goes to the ground for if he hold of Peter and succeede him in authoritie and office as he pretends he must challenge a superioritie ouer the Iewes and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles and not Peter Secondly this Ordinance of God giues vs to vnderstand that the place Math. 16. 18. Thou art Peter and vpon this rocke will I build my Church c. and I wil giue thee the keies of the kingdome of heauen doth not containe a promise made to Peter of a primacie ouer all the Apostles and ouer the Catholike church If Christ had meant any such thing in these words he would not haue assigned the Iewes to Peter and all the nations of the world beside to Paul Thus we see how this text for many hūdred yeares hath beene abused and is still at this day Thirdly it is false which the Papists teach that the place in S. Iohn Feede my lambes and feede my sheepe giues a primacie to Peter ouer the whole world For by the ordinance of God this feeding of lambes and sheep is limited to the nation of the Iewes Lastly whereas Eusebius saith in his Chronicle that Peter was Bishop of Rome and sate there 25. years it hath no likelihood of truth for then Peter liued in the breach of an expresse commandement of God for a long time because the Iewes were his speciall charge Againe it is to be obserued in this
of the Apostles 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons when they read the Scriptures to gather priuate opinions to broch them to the world This practise hath beene the foundation of heresies and schismes in the Church Secondly Paul writes with consent that he might the better mooue and perswade the Galatians to receiue his doctrine which he is nowe to deliuer Hence it appeares that the Consent of Pastors and people is of great excellencie For the better conceiuing of it and the meaning of the text I will handle three points The first is what is the force of consent wherein stands it and where it is nowe to be found For the first Consent is of force to prepare the heart and to mooue it to beleeue as Augustine saith I had not beleeued the Gospell except the authoritie of the Church had mooued me And this is all it can doe For it is the word that is the obiect and the cause of our faith the word it selfe workes in vs that faith whereby it is beleeued And Paul in this place vseth consent not to worke a faith in the Galatians but onely to stirre vp a liking of his doctrine Two errors of the Church of Rome must here be auoided One that Consent is a certaine marke of the Church It is false for Consent may be among the wicked in the kingdome of Antichrist Reuel 13. 16. In the kingdome of darkenesse all is in peace Againe dissention may be among the godly as betweene Paul and Barnabas Paul and Peter in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply vnles it be ioyned with true faith and true doctrine is not of force to declare vnto vs the true Church The second errour is that the catholike consent of beleeuers in pointes of religion is the true and liuely scripture and that â—he written word is but a dead letter to it and to be iudged by it for his sense and meaning But all is contrary For the written word is the first perfect pattern of the mind and will of God and the inward consent in the hartes of men is but a rude and imperfect extract and draught of it The second point is wherein standes this consent it must haue his foundation in Christ thence flow to the members as the oile from Aarons head to his garments Psal. 133. and it standes in three things consent in one faith and doctrine consent in affection whereby men be of one hart Act. 2. 47. consent in speach 1. Cor. 1. 10. The third point is where it is now to be found The Papists say that they haue true and perfect consent among themselues and that fathers and Councells be on their side and that we haue no consent among our selues I answer first that they haue not the coÌ„sent which they pretend for the proper points of Popery were not known to the apostles nor to the Apostolicall churches but were taken vp in the ages following by little and litle Secondly such doctrines as the papists make articles of faith are but opinions and coniectures in the fathers and Councles Thirdly the things which the Papists hold are the same peraduenture in name but they are not the same indeede with that which the fathers hold neither are they holden in the same manner as for example the purgatory which the fathers hold is a thing far different from the purgatory of the papists and so all the rest Of consent they may bragge but they cannot shew it As for our selues we all consent in the foundation of religion There is difference about the descent of Christ into hell The thing we all hold namely a descent the difference is in the manner whether it be vertually or locally There is difference about the paines of Christ in his agony and passion yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth For the substance of gouernemant all agree but for the manner of execution and administration they doe not That Christ is present in the Eucharist that his body and blood is there to be eaten and drunken all our churches agree and the difference is only touching the manner of his presence namely whether it be spirituall or locall And this is the mercy of God that in all our differences the foundation of religon is not rased Let vs pray for the continuance and increase of this consent Thus much of the persons that write now follow the churches to which the Epistle is sent to the churches of Galatia At this time the Galatians had made a reuolte and were fallen from iustification by the obedience of Christ so as Paul was affraid of them Chap. 4. and yet he called them churches still vsing great meekenes moderatioÌ„ His example must we follow in giuing iudgement of churches of our time And that we may the better doe this and the better releeue our consciences marke three rules The first is that we must rightly consider of the faultes of churches Some are faultes in manners some in doctrine If the faults of the Church be in manners and these faults appeare both in the liues of ministers and people so long as true religion is taught it is a church so to be esteemed and the ministers must be heard Math. 23. 1. Yet may we seperate from the priuat company of bad men in the church 1. Cor. 5. 11. and if it be in our liberty and choise ioyne to churches better ordered If the errour be in doctrine we must first consider whether the whole church erre or some few therein If the errour be in some and not in all it remaines a church still as Corinth did where some denied the resurrection because a church is named of the better part Secondly we must consider whether the church erre in the foundation or no. If the errour or errours be beside the foundation of religion Paul hath giuen the sentence that they which build vpon the foundation haie and stubble of erronious opinion may be saued 1. Cor. 3. 15. Thirdly inquiry must be made whether the church erre of humane frailty or of obstinacie If it erre of frailty though the error be in the foundation yet it is stil a church as appears by the example of the GalatiaÌ„s Yet if a church shall erre in the foundation openly and obstinately it seperates from Christ and ceaseth to be a church and we may seperate froÌ„ it may giue iudgement that it is no church When the Iewes resisted the preaching of Paul and had nothing to say but to raile Paul then seperated the Church of Ephesus and Rome from them Act. 19. 8. 28. 28. It may here be demaunded why Paul writes to the Galatians as brethren and calls them Churches seeing they haue erred in the foundation and are as he saith vers 6. remooued to another
couenant they are children of God and originall sinne which is in them is couered from their first beginning and not imputed to them The vse There was no absolute necessitie of circumcision For they which died before the eight day were borne holy and consequently in the couenant and therefore might be saued And thus Baptisme was not of absolute necessitie for the children of beleeuers are borne holy and Christian and therefore dying in the want of baptisme may for all that be saued The seale of the couenant is not of like necessitie with the couenant it selfe Secondly here we learne that it is not the act of baptisme to conferre the first grace but onely to confirme and seale it vnto vs. Adoption and life beginnes not in baptisme but before If the roote be holy the branches springing thenee are holy We are borne Christians if our parents beleeue and not made so in baptisme Lastly if we be borne holy it is our shame that we haue made no more proceeding in holines then we haue done the most remaine ignorant and vnreformed and they of the better sort either stand at a stay or goe backward The second point is concerning Iustification in the 16. v. of which sundrie things are there propounded And first I will beginne with the name The word Iustifie is borrowed from courts of iudgement and signifies a indiciall act Otherwhiles it is put for the action of the iudge and then it signifies to absolue or to pronounce innocent Thus Paul saith Act. 13. 39. That we are instified from all things from which we could not be iustified by the law of Moses that is absolued or cleered Againe he opposeth iustification to accusation and condemnation Rom. 8. 33. Now the contrarie to condemnation is absolution Sometimes againe the word iustifie signifies the act of the partie iudged or of the witnesses and then it imports as much as to giue testimonie or to declare and approoue Thus Iames saith Abraham was iustified by workes chap. 2. v. 22. that is declared and approoued to be a iust man by workes In the former signification is the word vsed where the holy Ghost deliuereth the doctrine of iustification as in this place The vse Here we see how to distinguish betweene Iustification regeneration and renouation Regeneration is vsually in scripture the change of the inward man whereby we are borne anew Renouation is the change both of the inward and outward man that is both of heart and life Iustification is neither but a certaine action in God applied vnto vs or a certaine respect or relation whereby we are acquit of our sinnes and accepted to life euerlasting Secondly we must here note that the Teachers of the Church of Rome mistake the word Iustification For by it they vnderstand nothing els but a physicall transmutation of the qualitie and disposition of our hearts from euill to good And by this mistaking they haue made a mixture or rather confusion of law and Gospel Thirdly here we see what is to be the disposition of the partie iustified for by the consequent we may learne the antecedent A man therfore that would be iustified must come before the iudgement seat of God and there must he plead guiltie and be his owne aduersaâ—ie condemning himselfe and beeing pressed with the terrours of the law he must flie and make his appeale to the throne of grace for pardon in Christ and then he shall be acquit or iustified from all sinner Thus much doth the word 〈…〉 stifie import Thus came the Publican before God Luk. 18 when he said Lord be mercifull to me a sinner and departed iustified Thus in the sift petition we are taught to come euery day into the presence of God and to acknowledge our debts and to vse the plea of mercie saying Forgiue vs our debts The second thing to be considered is the subiect of iustification or the person to be iustified and that is man generally signifying that a Man is iustified The holy Ghost speaketh thus generally for two causes The first is because all men without exception haue need of iustification euen they which are regenerate Rom. 3. 23. And in this place Paul saith that he and Peter and the rest haue beleeued in Christ that they might be iustified by faith Here we are to take notice of the miserable condition of prophane and secure Epicures who neuer so much as dreame of any iustification The second reason is because God communicates the benefit of iustification generally to all sorts of men and this he doth in the Ministerie of the word in which he beseecheth men to be reconciled to God 2. Corinth 5. v. 21. This must be an inducement vnto vs to come vnto Christ humbling and iudging our selues that we may be iustified God himselfe from heauen vseth reasons vnto vs daily to mooue vs to the practise of this dutie What meane these gratious and continuall preseruations of Prince and people Church and land By them we see it is the good pleasure of God to giue vs a time to seeke his kingdome and righteousnes wherefore let vs not neglect the day of visitation but take the time while it serues that we may turne vnto God and be accepted of him and escape the woe pronounced vpon Corazin and Bethsaida The third thing to be considered concernes things excluded from iustification as false causes namely the works of the Law Here it may be demanded what works are meant I answer first not onely workes of the Ceremoniall but also of the morall law For all men know that ceremoniall actions are of no vse vnlesse they be ioyned with morall duties of loue and mercie And if Paul meant onely Ceremoniall workes he needed not to haue made so long a discourse against iustification by workes for he might haue ended the whole matter in a word or twaine by shewing that the ceremoniall law was abrogated by Christ. Secondly I answer that not onely workes done before faith are excluded but also workes that follow faith and are done in the estate of grace For Paul here reasons thus If no flesh be iustified by workes then not we beleeuers but no flesh at all is iustified therefore not we beleeuers Dauid Psal. 143. reasoneth on the same manner No flesh shall be iustified in thy fight therefore I cannot though otherwise I be thy seruant in keeping thy commandements When Abraham was the father of all the faithfull and was come to the highest degree of faith and abounded in good workes yet was he not then iustified by workes Rom. 4. 1 2. Paul kept a good conscience before God and men Act. 23. and yet was he not iustified therby 1. Cor. 4. 4. And he saith that we are not saued by the workes which God hath ordained that we should walke in Eph. 2. 9 10. And the workes that God hath ordained for vs to walke in are the best workes of all euen workes of grace Againe he saith that we are not saued
kingdome of the Messias was an earthly kingdome and with this opinion the Disciples of Christ were tain â—ed IV. They held that the keeping of the morall lawe stood in externall obedience as appeares by the speeches of Christ reforming their errours Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will in the obseruing of the law Luk. 18. Lord I thanke thee saith the Pharisie I doe thus thus VI. They held a iustification by the workes of the lawe without the obedience of the Messias Rom. 9. 3. VII Beside the written word and law of Moses they had many vnwritten traditions which they obserued precisely and the obseruation of them was accounted the worship of God Math. 15. 3. 9. Other points they held but these are the principall It may further be demaunded how the Iewes could hold such hereticall damnable opinions and yet be the people of God Answer They had for their parts forsaken God but God had not forsaken them because the Temple was yet standing and the sacrifices with the outward worship yet remained among them In this regard they were still a reputed people of God Againe they are called a people of God not of the bigger but of the better part and the better part was a small remnant of them that truely feared God and beleeued in the Messias Of which sort were Ioseph Marie Zacharie Elizabeth Simeon Anna Ioseph of Arimathia Nicodemus Againe it may be demanded howe the Iewes beeing such a people of God should fall away to so daÌ„nable a religion Answer They neither loued nor obeyed the doctrine of Moses and the Prophets and therefore God in iudgment left them to the blindenesse of their owne mindes and the hardnesse of their own hearts Isai. 6. The like may be our case If we loue and obey not the Gospel more then we haue done our religion may ende in ignorance superstition and prophanenesse as theirs hath done The second thing in Pauls example is his conuersation whereby he liued and conuersed according to his religion The like should be in vs. For the profession of the faith and godly conuersation are to goe together Phil. 1. 27. Faith in the hart is a light and workes are the shining of this light Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation 1. Pet. 1. 18. Heere many of vs doe amisse disioyning faith and good life And this fault is the greater because it is an occasion to our aduersaries to mislike and reiect our religion Pauls conuersation hath two partes his persequution of the church and his profiting in his religion Persequution properly is the afflicting of the people of god for their faith and religion In this we are not to follow Paul but to doe the contrary that is by all meanes to seeke the good of the church After Gods glory immediatly we are to seeke the comming and aduancement of the kingdome of God Now this kingdome is a certen estate and condition of men whereby they stand subiect to the word and spirit of God And this subiection to God and Christ is the propertie of them that be members of the church of God All both rich and poore conferred something according to their abilitie to the building of the Temple which figured the church of God The fault of our times is that we build our selues and our worldly estates and little respect the common good of the church In the persequution of the church by Paul two pointes are to be considered the manner and measure or accomplishment The manner is that he persequuted the church extreamely or aboue measure That which Paul did in his religioÌ„ we must doe in ours The good things that we are to doe we must doe them with all our might Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God and we must doe it with all diligence Prou. 4. 24. It is our duty to seeke gods kingdome and we must take it with violence To enter into life is our duty and we must striue to enter To pray is our duty and we must wrastle in praier Rom. 15. 30. Iosias turnes to God with all his harte The law requires that we should loue God with all the powers of body and soule and with all the strengh of all the powers In earthly things we must moderate our thoughtes cares but spirituall duties must be performed with all our might The accomplishment of persequution is that Paul wasted the church and made hauocke of it Here I consider 2. points what is wasted who is the waster For the first it is the church Here 2. questioÌ„s may be demaÌ„ded the firist is how the church can be wasted Answer In respect of the inward estate thereof which standes in election faith iustification glorification it cannot be wasted In respect of his outward estate it may be wasted that is in respect of mens bodies and in regard of the publike assemblies and the exercises of religion The second question is why God suffers his enemies to wast his owne church Answer Iudgement beginnes in Gods house and his iudgements sometime are very sharpe whether they be inflicted for triall or correction of sinnes past or for the preuenting of sinnes to come As in the bodie sometime there is no hope of life except armes and legges be cut off euen so is it in the church Hence it appeares that there shall be a last iudgement and that there is a life euerlasting in heauen because the wicked man florisheth in this world and the godly are often oppressed The waster of the church is Paul By whome we learne that sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes Hatred hauing entred into Caines heart leaues him not till it haue caused him to imbrue his hands in his brothers bloud Coueteousnes makes Iudas at length to betray his master and hange himselfe Blind zeale makes Paul not only to persequute but also to wast the church Therefore it is good to auoide the first beginnings yea the very occasion of sinne The second part and point in Pauls conuersion is that he profittes in his religion Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly father is perfect that is indeuour to come to perfection All the faith we haue or can obtaine is little enough in the time of temptation Iob that said in his affliction though the Lord kill mee I will still trust in him saith also that God wrot bitter things against him and made him to possesse the sinnes of his youth It is a token that a man is dead in his sinnes when he doth not growe or increase in good things 1. Pet. 2. 2. In this regard great is the fault of our daies for many are wearie of the gospell many stand at a staie without profiting many goe backward The cause
where it is said that he ministred to the Saints at Ierusalem and withall that he gaue himselfe no rest in this dutie till he had sealed this fruit vnto them that is till he saw it done according to his desire His example must be followed of vs. It is not enough for vs to giue good words and to wish well but we must in our places and callings doe our endeauour that releefe may euen be sealed to our poore And there be many reasons to mooue vs. First let vs consider that the charge was very great to maintaine the altar of the Lord in the old Testament with sheepe and oxen and offerings of all kinds and now in the new Testament the poore come in the roome of the Altar Secondly the poore represent the person of Christ and in them he comes vnto vs and saith J am hungrie I am sicke I am naked I am harbourlesse therfore looke what we would doe to Christ the same must we doe to them Thirdly the poore haue title and interest to part of our goods for God is the Lord of them and we are but stewards to dispose and vse them according to his appointment And his will is that part of our goods be giuen for the releefe of the poore If this be not done we are theeues in respect of the goods we possesse Lastly mercie or the bowels of compassion in vs is a pledge or an impression of the mercie that is in God towards vs and by it we may knowe or feele in our selues that mercie belongs vnto vs. Thus we see what is our dutie nowe let vs consider what is our fault Not to blame any person or persons it is our common fault that we are backeward and slacke in this dutie And the cause is that we doe not heartily giue our selues to Christ and this makes vs to be so slacke in giuing our goods to the poore 2. Cor. 9. 5. Againe we commonly liue as it were without a law We doe not with Dauid set the laws of God before vs Psal. 119. v. 168. Neither doe we apply our hearts to his statutes v. 112. For then would we with Dauid make haste to keepe the commandements of God v. 60. Specially this great commandement of releefe and the rather because the obseruing of it is the inriching of vs all Lastly let vs marke that Paul beeing warned of the Apostles was diligent to doe that whereof he was warned The like must we doe It is not sufficient to heare but beside this there must be in vs a care and diligence to doe and practise that which we heare For this is to build vpon the rocke And it is a common fault to heare much and doe little Ezech. 33. 24. v. 11. And when Peter was come to Antioch I withstood him to his face for he was to be blamed In these words Paul propounds the second answer which he makes to the obiection mentioned in the beginning of the chap. to this effect Though the church glorifie God for thee yet wil not the Apostles do it because thou art contrary to thē Here Paul answers that there was indeed a dissention between him and Peter when he withstood Peter to his face at Antioch but the fault was not his but Peters who was wholly to be blamed For the better vnderstanding of these words three points are to be handled The first is who was resisted The answer is Peter the Apostle For the intent of this chapter is to shewe what agreement there was betweene Paul and the rest of the Apostles And there was no Apostle of this name but one Therefore they among the Auncient are greatly deceiued who thinke that the Apostle Peter was not reprooued but some other of that name The second point is who resisted Answer Paul and that not for shewe and fashion but in truth and good earnest And this appeares because in the words following he sets downe a waightie and vrgent cause of his reproofe Therefore Ierom and others are deceiued who thinke that Paul reprooued Peter in shewe and appearance and not in good earnest The third point is what was Pauls minde and meaning in resisting of Peter Answer To doe his office The kingdom of God and all things pertaining thereto must haue free passage without resistance The second petition is Thy kingdome come Iohn the baptist preached thus Prepare the way of the Lord and make his paths straight Mar. 1. Saint Paul saith Praie that the word of God may haue free passage and be glorified 2. Thess. 3. 1. Contrariwise such things as hinder the kingdom of God must be withstood Therefore Peter saith Resist your aduersarie the deuill strong in faith 1. Pet. 5. 9. And thus men that are instruments of euill are to be withstood And here Paul by an holy reproofe withstands Peter for his bad example In Paul here first we may behold an example of true vertue in that he resists euill to the vttermost of his power following his owne rule Abhorre that which is euill and cleaue vnto that which is good Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes but rather reprooue them Eph. 5. 11. In like manner must euery one of vs resist euill first in himselfe and then in them that appertaine to him Therefore Paul saith to all Put on the armour of God that ye may resist Eph. 6. 13. Here 2 things may be demāded first what must we resist Paul answers again Principalities and powers and spirituall wickednesses that is the deuill and all his angels It may be said we haue no dealing with them for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly but in the persons of euill men and in the badde examples of all men This made Christ say to Peter Math. 16. 23. Come behind me Satan for thou art an offence vnto me when Peter would haue disswaded him from going to Ierusalem Again it may be said In what things must we resist them Paul answereth In heauenly things v. 12. that is in things which pertaine to Gods kingdome and concerne either the saluation of our soules or the worship of God For the deuill seeketh by all manner of euils to hinder these good things Moreouer this dutie of resisting euill is so necessarie that we must resist sinne if neede be to the very shedding of our blood Heb. 12. 4. Againe we haue in Paul an example of bouldnes and libertie in reproouing of sinne This was a thing commanded to the Prophets and Apostles Isai 58. 1. Crie and spare not lift vp thy voice like a trumpet shew my people their transgression Ierem. 1. 17. Trusse vp thy loines arise and speake vnto them all that I commaund thee be not afraid of their faces left I destroy thee before them Like libertie may the ministers of the word vse obseruing Pauls rule 2. Tim. 1. 7. God hath not giuen vs the spirit of feare but of power and
of loue and of a sound minde Where he sets downe three caueats First that this libertie in reprouing is not the fruite of a bold and rash disposition but it is a fruit of Gods spirit and so to be acknowledged Read Mich. 3. 8. The secoÌ„d that the vse of this libertie is to be ordered by a sound mind whereby we are able to giue a good ac count of our reproofes both for the matter and manner of them The third is that all our admonitions must be seasoned and tempered with loue that they tend to the good and saluation of them that are reproued These caueats obserued libertie in reproouing shall neuer want his blessing Isai. 50. 7. Thirdly here is an example in Paul of an ingenious ho nest minde When he sees Peter doe amisse he reprooues him to his face Contrarie to this is the common practise in backbiting whispering tale-bearing whereby it comes to passe that when a man is in fault euery man knowes it saue he which is in fault This vice the lawe of God expressely forbids Leu. 19. 16. And it is the propertie of a good man not to take vp a false reporte Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say behould Dauid seeketh euill against thee 1. Sam. 24. 10. In Peter who when he was reproued made no reply we see an example of patience and humiltie whereby he humbled himselfe before the reprouer when he was conuicted of an offence The like was in Dauid when he said let the righteous smite mee Psal. 141. v. 5. Where as Paul saith that Peter was to be blamed or condemned not in respect of his person but of his example we see that excellent men euen the cheefe Apostles are subiect to erre and be deceiued It may be said howe then may we trust them in their writings I answer while they were in deliuering any thing to the Church whether it were by sermon or wri ting they were guided by the infallible assistance of the spirit and could not erre Otherwise they might erre when they were out of this worke in mind will affection or action Thus Ionas when he saw that Niniue was not destroyed was impotent in his anger Nathan was deceiued in giuing aduise to Dauid touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ still dreamed of an earthly kingdome saying When wilt thou restore the kingdome to Israel Act. 1. And Peter beeing bidden to arise and eate of things forbidden by the ceremonial law said Not so Lord Act. 10. 1. 4. Thus then if Peter was subiect to errour the pretended successours of Peter namely the bishops of Rome cannot be free from errour It is alleadged that Peter erred in life and not in doctrine I answer it was so indeed yet did his bad example tend to the ruine of doctrine if it had not bin preuented Therefore the errour that was in acte if we respect the euent was in doctrine Againe I answer that an errour in action presupposeth an errour in minde or at the least some ignorance because the minde is the beginning of the thing done Thus all sinners are called ignorant persons Hebr. 5. 2. And it seemes that the errour of Peter was that of two euils it was the best to choose the lesse that is to choose rather to offend the Gentiles then the Iewes to whome he was an Apostle specially appointed Here againe we miserable wrethes are taught to watch and pray that God would not lead vs into temptation considering most excellent men are subiect to falling And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies by saying we are all sinners that the best man aliue is a sinner that the iust man falles seuen times a day For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne the iust man falls seuen times that is he falles into manifould perills And further we should not only consider the faults of iust men but also their conuersion and repentance And againe to sinne and to commit sinne are two diuers things Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne v. 12. For before certen came from Iames he ate with the gentiles but when they were come he withdrew himselfe fearing them that were of the circumcision 13. And other Iewes dissembled likewise with him in so much that Barnabas was brought into their dissimulation also The Apostle hath propounded his second answer in the former verse now he proceedes to make a declaration of it And first he sets downe the cause why Peter was reproued and the manner of reprofe The cause is the 12 and 13. verses namely Peters sinne And this sinne is set forth by foure things By the name of the sinne the matter of the sinne the cause of the sinne the effects of the sinne The name of the sinne is noted when Paul saith And other Iewes dissembled likewise with him v. 13. where I gather that Peters sinne was Simulation Simulation of it selfe is a thing indifferent and according to circumstances is either good or euill Lawfull simulation is when men conceit that which they may lawfully conceit and signifie something either by word or deede that is onely beside the truth and not contrarie to it This was the Simulation of Ioseph who carried himselfe as a stranger to his brethren in Egypt after he had examined them and knew who they were Gen. 42. This was the Simulation of Christ who when he was come to Emaus made as though he would haue gone further Luk. 24. 28. Thus Paul among the Iewes plaid the Iewe 1. Cor. 9. 20. Vnlawfull Simulation is that when something is signified or fained against the truth or to the preiudice of any Of this kind was the simulation of Peter which tended to the preiudice of the Gospel and to the offence of the Gentiles The second point is the matter of the sinne or the sinne it selfe which was on this manner First among the Gentiles at Antioch he vseth Christian libertie in eating things forbidden by the ceremoniall law yet after the comming of certen Iewes from Ierusâ—lem he seperates himselfe from the Gentiles and plaies the Iewe among the Iewes Like to this was the halting of the Israelites betweene God and Baal 1. King 18. 21. and the practise of sundrie men who are Protestants with vs and yet in other countries goe to Masse and the practise of our people who change their religion with the times Here we see the great weaknesse of Peter in that vpon a very little occasion and that presently falls away from his profession to his old course In him we may behold our owne weakenesse and consider what we are like to doe in like case We nowe professe the Gospell of Christ yet if
parents are likewise to be baptised The grounds of their baptisme are these First the commandement of God Matth. 28. 18. Baptize all nations c. in which wordes the baptisme of infants is prescribed For the Apostles by vertue of this commission baptised whole families Act. 16. 31. and 38. Againe circumcision of Infants was commanded by God Gen. 17. 14. and Baptisme in the new Testament succeedes in the roome of Circumcision Col. 2. 11. therefore baptisme of infants is likewise commanded The second ground is this Infants of beleeuing parents are in the couenant of grace for this is the tenour of the couenant I will be thy God and the God of thy seede Gen. 17. 7. It may be said that this promise was made in this sort onely to Abraham because he was to be the father of the faithfull Ans. It pertaines to all beleeuing parents Exod 20. God promiseth to shew mercie to thousands of them that loue him Act. 2. 39. Peter saith to the Iewes that heard him preach The promises belong to you and to your children Paul saith If the parents beleeue the children are holy 1. Cor. 7. 14. If holy then are they in the Couenant now they are holy because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified secret iudgements in the meane season left to God Now then because infants are in the couenant they are to be baptised For this is the reason of S. Peter To whome the promises belong to them belongeth baptisme but to you and your children belong the promises therefore you and your children are to be baptised Act. 2. 38 39. It may be obiected that we cannot tell whether infants be indeede the children of God or no and if they be not children of God we may not baptize them Answer The same may be said of men of yeares for we knowe not whether they be indeede the children of And therefore we may by the like reason exclude them from all sacraments Againe we are to presume in all likelihood that infants of beleeuing parents are the children of God because in their conception and birth God begins to manifest his election shewing himselfe a God not onely to the parents but also to their seed Secondly it is obiected that infants haue no faith and consequently that baptisme is vnprofitable vnto them Ans. Some thinke they haue faith as they haue regeneration that is the inclination or seede of faith Others say that the faith of the parents is also the faith of their children because the parents by their faith receiue the promise of God both for themselues their children And thus to be borne in the Church of beleeuing parents is in stead of the profession of faith To this second opinion I rather incline because it is the auncient and receiued doctrine of the Church Thirdly it is alleadged that infants know not what is done when they are baptized Ans. For all this baptisme hath his vse in them for it is a seale of the couenant and a meanes to admit them into the fellowship of the visible Church whereof for right they are members A father makes a Purchasse for himselfe and his children at the time of the sealing the children know not what is done and yet the purchasse is not made in vaine for them It may be demanded whether the children of Turkes and Iewes are to be baptized Answ. No because the parents are forth of the couenant Secondly it is demanded whether the children of professed Papists are to be baptized Answ. The parents are persons baptized in the name of the father sonne and holy Ghost And though the Papacie be not the church of God yet is the church of God hidden in the papacie and to be gathered out of it and for this cause baptisme remaines still in the Church of Rome For this cause I thinke that infants of professed Papists may be baptized two cautions obserued the first that the foresaid parents desire this baptisme the second that there be sureties which promise the education of the child in the true faith Thirdly it may be demanded whether the children of wicked Christians that is of such as hold in iudgement true religion and denie it in their liues may be baptized Ans. They may for all without exceptiō that were borne of circumcized lews whereof many were wicked were circumcised And we must not onely regard the next parents but also the auncestours of whome it is said If the roote be holy the branches are holy Rom. 11. Vpon this ground children borne in fornication may be baptized so be it there be some to answer for them beside the parents And there is no reason that the wickednesse of the parent should preiudice the childe in things pertaining to life eternall Lastly it may be demanded whether the children of parents excommunicate may be baptized Answ. Yea if there be any beside the parents to answer for the child For the parents after excommunication remaine still for Right members of the Church hauing still a right to the kingdome of heauen out of which they are not cast absolutely but with condition vnlesse they repent and in part that is in respect of communion or vse of their libertie but not in respect of right or title euen as a freeman of a corporation imprisoned remaines a freeman though for the time he hath no vse of his libertie The third Circumstance concernes the time Here one question may be mooued How oft baptisme is to be administred Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man and we are but once borne againe and once ingrafted into Christ. Here let it be obserued that the gift of regeneration is neuer vtterly extinguished for if a man be the second time borne againe he must be baptized againe and againe because baptisme is the sacrament of insition It may be said that a man may remain stil ingrafted into Christ by his own wickednesse make himselfe a dead member I answer that all the members of the mysticall bodie of Christ are liuing mēbers The spirituall temple is made of liuing stones 1. Pet. 2. 5. And marke what Paul saith all the bodie of Christ increaseth with the increasing of God Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ nowe there is no part of the bone and flesh of Christ that dieth The last Circumstance is touching the place that is the publike assemblie or congregation of the people of God Because baptisme is a part of the publike Ministerie and a dependance vpon the preaching of the word of God Secondly the whole congregation is to make profit by the enarration of the institution of baptisme and lastly the said congregation is by praier to present the infant baptized vnto God and to intreat for the saluation thereof the praier of many beeing most effectuall The eight and last point followes concerning the vse
Gods Church or kingdome in which first comes the husbandman and sowes good seede and then after comes the deuill with his tares Matth. 13. 24. and all this is euident in the Church of Galatia first planted by Paul and then seduced by false teachers The third thing is that Paul preached bearing about him the triall of God This triall is a worke of God whereby he discouers vnto vs and to the world either the grace or the corruption of our hearts Thus God tried Abraham Hebr. 11. 17. the Israelites Deut. 6. 1. and Ezechias 2. Chron. 32. 31. and Paulin this place The vse We must not thinke it strange when we are afflicted any way Nay we must looke for trialls and be content when they come 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede or gold in shew if in deede we must be cast into the furnace that we may be purged if we be gold in appearance we must againe into the furnace that we may be knowne what we are The best vine in the vinyard must be lopped and cut with the pruning knife that it may beare the more fruit Ioh. 15. Againe we must take heede least there be any hidden corruptions raigning in our hearts and we must labour to be indeede that which we appeare to be For we must be tried by God and then that which now lies hidde shall be discouered to our shame Lastly we must looke to it that there be soundnes of grace in vs that we may be able to beare the trialls of God and shew forth some measure of faith potience obedience The first signe of Reuerence in the Galatians is that they did not despise Paul in his base condition This is a matter of commendation in them and it is to be followed of vs. And he is a blessed man that is not offended at Christ Math. 11. 6. The second signe of reuerence is that they receiued Paul as an angel of God or as Christ Iesus Here first we must distinguish betweene Pauls person and his doctrine or ministerie And he is said to be receiued as an angel or as Christ because his doctrine was receiued euen as if an angel or Christ had deliuered it Secondly we must put a difference betweene an Apostle and all ordinarie pastours and teachers And to be receiued as an angel or as Christ properly and simply concerns Paul and the rest of the Apostles For to them it was said it is not you that speake but the spirit of the father in you Math. 10. 20. Againe he that heareth you heareth me he that despiseth you despiseth me Luk. 10. 16. The Apostles were called of God immediately taught and inspired immediately and immediately gouerned by the spirit both in preaching and writing so as they could not erre in the things which they deliuered to the Church and therefore they were to be heard euen as Christ himselfe As for other ordinarie teachers they are in part and in the second place to be heard as angels and as Christ so farre forth as they follow the doctrine of the Apostles Thus are they also called the angels of the couenant Math. 2. 7. And Embassadours in the stead of Christ 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle which is to be heard euen as Christ himselfe because in preaching he is the mouth and in writing the hand of God This authoritie is to be maintained and the consideration of it is of great vse The Papists say we know the scripture to be the word of God by the testimonie of the Church but indeede the principall meanes whereby we are assured touching the truth of Scripture is that the books of scripture were penned by men whose writings and sayings we are to receiue euen as from Christ himselfe because they had either Propheticall or Apostolicall authoritie and were immediately taught and inspired in writing and all this may be discerned by the matter for me and circumstances of the foresaid books Secondly they are to be blamed that call the Pope the spouse of the Church and Christ by annointment as Bernard did for thus is he more then an Apostle Thirdly here we see the goodnesse of God that doth not speake to vs in his maiestie but appoints men in his stead who are his embassadours to beseech vs to be reconciled to him Fourthly there must be fidelitie in teachers because they stand in teaching in the stead of Christ and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly They must haue a speciall care of holinesse of life because they speake in the name and roome of God Read Leuit. 10. 2. Sixtly the people are to heare their teachers with all reuerence euen as if they would heare the very angels of God or Christ himselfe Seauenthly the comfort of the Ministerie is as sure and certen as if an angel came downe from heauen or Christ himselfe to comfort vs so be it we doe indeed truely turne to God and repent Vers. 15. What was your felicitie that is you esteemed it to be your felicitie that you receiued me and my doctrine Ye would haue plucked out your eies and haue giuen them to me a prouerbiall speech signifying the speciall loue of the Galatians to Paul so as nothing which they had could be to deare for him If it had bin possible this he saith because no mā can pluck out his eie to doe another man good or thus no man can possibly giue his eie and the sight thereof to another In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him and that is that they thought themselues happie by reason of Pauls Ministerie and would haue parted with their owne eies for his good Hence we learne that there is a felicitie after the time of this life and that is to receiue and imbrace the doctrine of the Gospell So saith Christ else where Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise and it is receiued of vs when we turne to God and by faith rest on the said promise To be in Gods kingdome is happinesse and this is the kingdome of God when we resigne our selues in subiection to his will and word The preaching of the word is the key of this kingdome Matth. 16. 19. and when it is receiued into our hearts by faith heauen is set open vnto vs euen in this life Ioh. 1. 51. The Philosophers therefore haue erred that place our happinesse in honours riches pleasures or in ciuill vertue Secondly our common people are deceiued who thinke because they deale truely and iustly before men that they are in as good a case as they that heare all the sermons in the world as though true happinesse stood in ciuill conuersation
till the comming of the Messias and now the Catholike Church is in the roome of the sanctuarie in it must we seeke the presence of God and the word of life therefore it is called the pillar and ground of truth 1. Tim. 3. 15. Fourthly in Ierusalem was the throne of Dauid Psal. 122. 5. and in the Catholike Church is the throne or scepter of Christ figured by the kingdome of Dauid Reu. 3. 7. Fiftly the commendation of a cittie as Ierusalem is the subiection obedience of the citizens now in the Catholike Church all beleeuers are citizens Eph. 2. 19. and they yeild voluntarie obedience and subiection to Christ their king Psal. 110. 2. Isai 2. 5. Lastly as in Ierusalem the names of the citizens were inrolled in a register so the names of all the members of the Catholike Church are inrolled in the booke of life Reu. 20. 15. Hebr. 12. 23. Againe the Catholike Church dwelling here belowe is said to be aboue in heauen for two causes First in respect of her beginning which is from the Election and grace of God and from Christ the Mediatour of whose flesh and bone we are that beleeue Eph. 5. 30. The iustice whereby we are iustified is in Christ our holinesse and life flowes from the holinesse and life of Christ as from a roote Secondly the Church is said to be aboue because it dwels by faith in heauen with Christ for the propertie of faith is to make vs present after a sort when we are absent Heb. 11. 2. The vse This beeing so we are admonished to liue in this world as Pilgrimes and strangers 1. Pet. 2. 11. and therefore we must not set our loue vpon any earthly thing but our mindes must be vpon the countrie to which we are trauelling And whatsoeuer is an hinderance to vs in our iourney we must cast it from vs that we may goe lightly and if we haue any wrongs done vs either in goods or good name we must the rather be content because we are out of our countrie in a strange place and hereupon we must take occasion to make haste to our iourneys end that is to our own citie and last abode Thus did the Patriarches Heb. 11. 13 15. Secondly we must carrie our selues as Burgesses of heauen Phil. 3. 20. And this we shall do by minding seeking affecting of heauenly things by speaking the language of Canaan which is to inuocate and praise the name of God Lastly by leading a spirituall life that may beseeme the citizens of heauen Many faile in this point when they come to the Lords table they professe themselues to be citizens of the citie of God but in their common dealings in the world they play the starke rebels against God and his word and liue according to the lusts of their blinde and vnrepentant hearts Thirdly when Paul saith that Ierusalem which is aboue is free c. he shewes that the Catholike Church is one in number no more Cant. 6. 8. My doue is aboue and the onely daughter of her mother Ioh. 10. 16. One sheepefold There be many members but one bodie 1. Cor. 12. 12. Fourthly hence we gather that the Catholike Church is invisible For the companie of them that dwell in heauen by their faith cannot be discerned by the eie Iohn saw the heauenly Ierusalem descending from heauen yet not with the bodily eye but in spirit Reuel 21. 10. The things which make the Catholike Church to be the Church namely election vocation iustification glorification are inuisible The papist therfore erreth when he teacheth that the Catholike Church is a visible companie vnder one Pastour namely the Pope And the places which they bring to prooue the visibilitie of the vniuersall Church concerne either particular churches or the churches which were in the daies of the Apostles or againe they speake of the inward glorie and beautie of the Church Free that is redeemed from the bondage of death and sin and so from the curse of the lawe Of this freedome I will speak more afterward The mother of vs all shee is called a mother because the word of God is committed to the keeping of the Church which word is seed 1. Pet. 1. 23. and milke 1. Cor. 3. 2. and strong meat Heb. 5. 14. And the church as a mother which by the ministery of the said word brings forth children to God after they are borne brought forth shee feeds them with milke out of her owne breasts which are the Scriptures of the olde and newe Testament Here a great question is to be propounded namely where we shall find this our Mother For it is the dutie of all children to haue recourse vnto their mother and to liue vnder her wing The aduocates of the Popish Church Priests and Iesuits say we must be reconciled to the Church and See of Rome if we would be of the Catholike church To this purpose they vse many motiues I will here propound seauen of them because heretofore they haue bin scattered abroad among vs. The first motiue The Church of Rome hath meanes of sure and certen interpretation tradition councels fathers we haue nothing but the priuate interpretation of Luther Melancthon Caluin c. Answ. Scripture is both the glosse and the text And the principall meanes of the interpretation of scripture is scripture it selfe And it is a means when places of scripture are expounded by the Analogie of faith by the words scope and circumstances of the place And the interpretation which is sutable to all these is sure certen and publike for it is the interpretation of God Contrariwise the interpretation which is not agreeable to these though it be from Church Fathers and Councells is vncerten and it is priuate interpretation Now this kind of interpretation we allow and therefore it is false that we haue onely priuate interpretations and that all the interpretations of the Church of Rome are publike Secondly I answer that we are able to iustifie our Interpretations of Scripture for the maine points of religion by the consent of Fathers and Councells as well as they of the church of Rome The second motiue We haue no diuine and infallible authoritie to rest on in matter of religion but they of the church of Rome haue Ans. In the Canonicall scriptures of the Prophets and Apostles there is diuine and infallible authoritie for they are now in the new Testament in stead of the liuely voice of God And this authoritie we in our Church acknowledge Secondly I answer that the church hath no diuine and infallible authoritie distinct from the authoritie of scriptures as the Papists teach but onely a Ministerie which is to speake in the name of God according to the written word The third motiue We haue no limitations of opinion and affection but they of the church of Rome haue I answer first we suffer our selues to be limited for opinion by the Analogie of faith and by the written word and so doth
not the Papist which addes tradition to the scripture And for affection we suffer our selues to be limited by the doctrine of repentance and new obedience Secondly I answer that the church of Rome vseth false meanes of Limitation For it teacheth that for opinion we must captiuate our senses to the determination of the church by beleeuing as the church beleeueth though it be not knowne what the church beleeueth And it limits affection by auricular confession and by canonicall satisfactions meere inuentions of men The fourth motiue The Romane religion drawes the multitude Ans. It drawes them indeede because it is a naturall religion but it doth not turne them from darknes to light from death to life Secōdly I answer that Antichrist in his comming shall draw the multitude 2. Thess. 2. 9. The fift motiue There were neuer but two alterations of religion One in the daies of Elias the other in the daies of Iohn the Baptist. Ans. I will shew a third Paul saith that before the ende there shall be a departure 2. Thess. 2. and this departure is generall in all nations Reuel 13. 16. and after a thousand yeares there shall be the first resurrection Reuel 20. 5. and this resurrection is the reuiuing and the restoring of the Gospel after long ignorance and superstition The sixt motiue The church of Rome hath a Iudge to ende controuersies we haue none Ans. Christ is our Iudge and the scripture is the voice of this iudge determining all things pertaining to saluation fully and plainly to the contentation of any conscience The seauenth motiue The Romane religion is sutable to ancient Tradition Ans. It is contrarie For it abolisheth the second commandement touching Images and the tenth touching lust And it ouerturneth sundrie Articles of faith For it abolisheth one of the natures of Christ by the reall presence and his three offices by ioyning partners and associates with him To these seauen I adde three other The eight motiue then is this Our Ministers they say tooke vnto themselues new callings and consequently that we are but schismatikes Ans. The offices of the first restorers of the Gospel were ordinarie and their vocation to the said offices was ordinary for they were all either Priests or Schoole doctors It may be saide that they departed from their callings I answer they departed onely from the common abuse of their callings which they restored to their right vse The ninth motiue The church of Rome hath true baptisme and therefore it is a true church Ans. Baptisme in the Papacie pertaines not to it but to another hidden church in the middest of the Papacie as the light in the lanthorne pertaines not to it but to the passenger Secondly though the church of Rome hold the outward baptisme yet doth it ouerturne the inward which stands in the iustification of a sinner by imputation of the obedience of Christ. Thirdly baptisme seuered from the preaching of the Gospel is no marke of a church Circumcision was vsed in Samaria and yet they were no people of God Hos. 1. 9. The tenth motiue The church of Rome hath antiquitie and succession from the Apostles Ans. They are no markes of the church vnlesse they be ioyned with propheticall and Apostolicall doctrine The kingdome of darknes hath also antiquitie succession vniuersalitie and vnitie Now then we are to hold the church of Rome as a stepmother nay as a professed harlot shee is no mother of ours For the Lord saith Come out of her my people Reuel 18. Let vs therefore come to the true answer The catholike Church our Mother is to be sought for and to be found in the true visible churches the certen markes whereof are three The preaching of the word of God out of the writings of the Prophets and Apostles with obedience Ioh. 10. 28. Eph. 2. 20. True inuocation of God the father in the onely name of Christ by the assistance of the spirit Act. 9. 14. 1. Cor. 1. 2. the right vse of the sacraments baptisme and the Lords supper Math 28. 18. And by these shall we finde the true Church of God in England Ireland Scotland Germanie France c. Againe in that the Church is called our Mother the Papist gathereth that her commandements must be obaied Prov. 1. 8. and therefore in their Catechismes beside the commandements of God they propound the commandements of the Church But I answer that the precepts of the father and the mother must be one and then the mother must be obaied The Church is called the mother of vs all that is of all true beleeuers Hence it follows that wicked men are not members of the catholike Church as Popish doctors erroniously teach for then the church shall be a mother not onely to the children of God but also to the children of the deuill Lastly in that the church is our Mother we are taught that we must despise our first birth and seeke to be borne againe vnto God and sucke the brest of our mother feeding on the milke of the word Psal. 45. 11. 1. Pet. 2. 2. Thus to be borne a member of the new Ierusalem is a great priuiledge Psal. 87. 5. Reuel 3. 12. 27 For it is written Reioyce thou barren that bearest no childrē breake forth and crie thou that trauelest not for the desolate hath many more children then shee which hath an husband These words are the testimonie of the Prophet Isa c. 54. 1. and they are brought to prooue that which Paul said in the former verse that the Catholike Church is the Mother of vs all that is not onely of the Iewes but also of all beleeuing Gentiles In the words I consider the preface to the Testimonie and the testimonie it selfe The preface It is written where two points are to be considered The first is who saith Jt is written Ans. The Apostle Paul whose authoritie was diuine and infallible because he was led into all truth by the spirit of God so as he could not erre in deliuering doctrine to the church And yet for all this he followes the rule of the written word And his manner was so to doe Act. 26. 22. This shewes the shamelesse impudencie of the church of Rome which takes to it selfe an absolute power of iudgement in all matters without and beside the scripture yea a power to iudge of the scripture it selfe and of the sense thereof without the helpe of scripture vpon a supposed infallible assistance of the spirit The second point is In what question saith Paul It is written Ans. In a controuersie betweene him and the false Apostles touching the iustification of a sinner This shewes that the scripture it selfe is the meanes to determine and decide controuersies There was for this purpose in the old Testament the liuely voice of God vttered in the Oracle at the Mercie seat but in the new Testament there is no such voice of God but the written word is in stead thereof to the ende of the world And therefore
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
that there is a great want of the grace of God among â—s Therefore take heede of it 30 But what saith the Scripture put out the bond-woman and her sonne for the sonne of the bondwoman shal not be heire with the sonne of the freewoman The second answer to the former obiection is in these wordes that they which hate the children of promise shall at length be cast out of the house of God Obiect I. These wordes cast out the bondwoman are the words of Sara to Abraham therefore they are not the words of scripture Ans. The words were vttered by Sara but they were afterward approoued by God Gen. 21. 12. and thus they are the voice of scripture Obiect II. Sara is commended for her subiection to Abraham 1. Pet. 3. 6. yet here shee speakes imperiously Cast out the bondwoman Ans. Shee speakes this not as a priuate woman but as the voice and mouth of God and that no doubt by instinct from God And therefore the words shee vttereth are to be esteemed as the commandement of God This her case is extraordinarie and not to be followed Thevse I. All carnall hypoâ—â—ites mockers of the grace of God shall be cast forth of Gods familie though for a time they beare a sway therein This is the sentence of God Let vs therefore repent of our mocking and hereafter become louers of the grace of God as Christ was Mark 10. 21. II. Consolation the persecution of the people of God shall not be perpetuall For the persecuting bondwoman and her sonne must be cast out The rodde of the wicked shall noâ— rest vpon the Lot of the righteous Psal. 125. 3. This is our comfort III. All iustitiarie people and persons that looke to be saued and iustâ—fied before God by the law and the workes of the law either in whole or in part are cast out of the church of God and haue no part in the kingdome of heauen The casting out of Agar and Ismael is a figure of the reiection of all such Behold here the voice of God casting downe from heauen the greatest part of the earth the Turke the Iew the obstinate Papist with the stepmother the Romish church 31 Then brethren we are not children of the seruant but of the freewoman The conclusion of the whole argument following directly from the 27. verse If we be children of the promise then are we children of the freewoman and not of the bondwoman consequently we are iustified and saued without the works of the law by the meere grace of God causing vs by faith to rest on the promise of God whose substance and foundation is Christ. CHAP. V. 1 Stand fast therefore in the libertie wherewith Christ hath made vs free and be not intangled againe with the yoke of bondage THese words are repetition of the principall Conclusion of the whole Epistle Which was on this manner I Paul am called to teach and my doctrine is true therefore ye did euill to depart from it and your dutie was to haue stood vnto it Further they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter thus Ye are children of the freewoman and therefore ye are free and therefore ye should hold fast your libertie In the words two maine points of doctrine are propounded The first is that by nature we are all intangled with the yoke of bondage For the better conceiuing of this I will handle three points the nature of this bondage the signe of it and the vse Touching the nature of it Our spirituall bondage stands in three things The first is bondage vnder sinne which Paul teacheth when he saith I am carnall sold vnder sinne Rom. 7. 14. Here remember that by sinne is meant Originall sinne which hath two parts Guiltines in the first offence of Adam which is imputed to all mankind and the disposition of all the powers of the soule to all manner of euill whatsoeuer And this rebellious disposition is like a leprosie infecting the whole man and it raignes like a tyrant ouer the soule of man by tempting intising and drawing him from one actuall sinne to another so as he can doe nothing but sinne Iam. 1. 14. The second thing is obligation or subiection to all punisâ—â—ment both temporall and eternall And it hath three parts The first is Bondage vnder Satan who keepes vnrepentant sinners in his snare according to his owne will 2. Tim. 2. 26. he rules in their hearts like a God 2. Cor. 4. 4. and hath power to blinde them and to harden their hearts till he haue brought them to eternall death Heb. 2. 14. The second is bondage vnder an euill conscience which sits in the hearts of offendours as an accuser and a terrible iudge and lies like a wild beast at a mans dore readie euer and anon to plucke out his throat Gen. 4. 7. The third is bondage vnder the wrath of God and the feare of eternall death Heb. 2. 15. The third part of this bondage is the obligation to the ceremoniall law It pertaines not to all mankind but onely concernes the Iewes to whome it was a yoke of bondage Act. 15. The signe of this bondage whereby it may be discerned is to keepe a course or practise in sinning Ioh. 8. 34. He that commits sinne is a seruant of sinne or againe a life led according to the custome and fashion of this world in the lust of the flesh or the lust of the eye which is couetousnes or in the pride of life Eph. 2. 2. 1. Ioh. 2. 16. The vse We must learne to see feele acknowledge and bewaile this bondage in our selues Deliuerance belongs onely to such captiues as know themselues to be captiues Luk. 4. 18. and labour vnder this bondage Matth. 11. 28. Thus did Paul when he saith I am sold vnder sinne and O miserable man who shall deliuer me from this bodie of death To feele this bondage is a steppe out of it and not to feele it is to be plunged into it Secondly we must pray earnestly for deliuerance The dumme creatures sigh and trauell till they be deliuered from their bondage much more then must we doe it Rom. 8. 22. Thirdly we must learne to detest whatsoeuer is of our selues because it wholly tends to bondage Lastly we must be content with any affliction that God laies on vs though it be lingring sicknes pouertie imprisonment banishment For God might worthely lay on vs all shame and confusion because we are by nature slaues of sinne and Satan The second maine doctrine is that by grace there is a libertie pertaining to the people of God Here I consider foure things 1. what this libertie is 2. the author of it 3. the persons to whome it belongs 4. our dutie touching this libertie For the first Christian libertie is called the Good or commoditie of Christians Rom. 14. 16. It is a spirituall Right or condition lost by Adam and restored by Christ. I say spirituall because
If ye be iustified by the law ye are abolished from Christ First I gather that the Law and the Gospel are not one in substance of doctrine as the Papists teach for they say the Gospel is nothing but the law made more perfect and plaine which if it were true a man might be iustified both by Christ and the law which Paul saith cannot be Secondly I gather hence that it is a meere deuice of mans wit to say that Christ by his death and passion merited that we should merit by our owne workes our iustification and saluation For if this were true that the merit of our workes were the fruit of Christs passion Paul would not haue said that iustification by the law should abolish Christ vnto vs. For the cause and the effect both stand together whereas Christs merit and the merit of our works agree euen as fire and water And no maruell For the reason why Christ meriteth is the Personall vnion of the Godhead with the manhood which vnion because it is not to be found in any meere man neither is there any true and proper merit to be found Whereas Paul saith Ye are fallen from grace some gather that the children of God may fall quite from the fauour of God Ans. Men are said to be vnder grace two waies First in the iudgement of infallibilitie and thus onely the Elect are vnder the grace of God Secondly in the iudgement of Christian charitie and thus all that professe Christ though indeede hypocrites are vnder the grace of God And in this sense Paul saith that the whole Church of Galatia is vnder the grace of God And they are said to fall from grace not because all were indeede vnder the fauour of God and at length cast out of it but because God makes it manifest to men that they were neuer in the fauour of God Thus Christs enemies are said â—o be blotted out of the booke of lifâ— Psal. 69. 28. when God makes it manifest that their names were neuer written there Secondly I answer that Paul speakes this not absolutely but vpon condition If ye will be iustified by the law And therefore v. 10. he saith that he is perswaded better things of them Lastly here we see it is false that euery man shall be saued by his religion for he that is abolished from Christ is quite out of the â—auour of God And therefore no religion but that which is truly Christian saueth 5 For we in the spirit by faith waite for the hope of righteousnes 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing but faith which worketh by loue The meaning We I Paul the rest of the Apostles and all other Christian churches In spirit that is in the powers of the soule sanctified and renewed In this sense Paul saith that the true circumcision is that which is in the heart in spirit Rom. 2. 29. and Christ saith that true worship of God is in spirit Ioh. 4. 24. And that spirit is here taken in this sense it is manifest because it is opposed to circumcision which is in the flesh By faith we wait Faith apprehends the promise and thereby brings forth hope and faith by meanes of hope makes them that beleeue to waite Hope of righteousnes that is saluation or life eternall which is the fruit of righteousnes Tit. 2. 13. or againe righteousnes hoped for Righteousnes indeede is imputed to them that beleeue and that in this life yet the fruition and the full reuelation thereof is reserued to the life to come when Christ our righteousnes shall appeare and when the effect of righteousnes namely sanctification shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2. The sense then is this All the Apostles and Christian churches with one consent in spirit by meanes of their faith waite for the full reuelation of their imputed righteousnes and for euerlasting life whereas the false Apostles place their righteousnes in circumcision of the flesh and looke to haue the fruition of it in this life v. 6. In Christ that is in the Church kingdome or religion of Christ. 2. Cor. 5. 17. If any be in Christ that is if any be a Christian he is a new creature Vncircumcision that is the condition and workes of men vncircumcised Auaileth any thing is of no vse respect or acceptation with God Faith working faith effectuall in duties of loue The resolution These wordes containe a second reason where Paul confirmes the former conclusion and it may be framed thus That thing which makes vs waite for the hope of righteousnes that iustifies not circumcision but faith makes vs waite for the hope of righteousnes therefore not circumcision but faith iustifies The proposition is omitted the minor is in the 5. verse And it is confirmed by two arguments The first is the consent of all Churches We waite The second is taken from the propertie of faith in the sixt verse thus It is faith and not circumcision that auailes before God therefore faith and not circumcision makes vs waite Againe in these two verses Paul meetes with an Obiection which may be framed thus If ye abolish circumcision and the ceremoniall law ye abolish the exercises of religion The answer is in stead of them we haue other exercises in our spirit namely the inward exercises of faith hope and loue The vse In the 5. verse foure things are to be considered The first is who waites Paul saith we waite Before he hath iustified his doctrine by the Scriptures now he addes the consent of the Churches Here then we see what is the office of all faithfull dispensers of the word namely to declare such doctrines as are founded in Scriptures and approoued by the consent of the true Church of God Paul an Apostle that could not erre respected consent much more are all ordinarie Ministers to doe it Againe it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures and ratified by the consent of the true churches of God and no other This to doe is to walke in the way of vnitie and peace and to doe otherwise is to walke in the way of schisme and heresie The second point is what is waited for Paul saith the reuelation of righteousnes and eternall saluation Here I obserue that there is no iustification by the obseruation of the law and I prooue it thus The righteousnes whereby a sinner is iustified is apprehended by faith and expected by hope but if righteousnes were by the law men should haue the fruition of their righteousnes in this life and consequently the hope thereof should cease Secondly here is comfort for the godly They complaine of the want of sanctification but they are to know that in this life they shall neuer feele righteousnes as they feele sinne here they must hunger and thirst after righteousnes liuing in some want of it If we haue the first
are two graces required vnto it helping grace and Exciting grace Helping grace preserues and confirmes the first and initiall repentance Exciting grace giues the will and the deede And without these graces the child of God if he fall cannot repent and recouer himselfe They therefore are deceiued who thinke that they may haue repentance at command and that they may repent when they will It may be demanded why Paul vseth mild tearmes and doth not excommunicate the Galatians Ans. So long as men are curable meanes must be vsed to recouer them The sheepe or oxe that goes astray must be brought home againe Exod. 23. 4. much more thy neighbour Christ himselfe brings home againe the lost sheepe and so must euery shepheard Ezech. 34. 4. Now the Galatians were in all likelihood persons curable and therefore not to be cut off For the Censure of Excommunication pertaines to them alone of whose recouerie there is no hope Some there be that mislike the Preaching vsed in these daies because we vse not seueritie and personall reproofes after the manner of Iohn Baptist. But these men are deceiued We haue not the like calling that he had nor like gifts neither are we in the like times For Iohn the Baptist was in the very time of the change betweene the old and the new Testament Christ did not follow him in the same manner of teaching neither doth the Apostle in this place when he saith of the Galatians in Apostasie that he hoped better things of them In the last place the commination which the Apostle vseth is to be obserued that troublers of the Church shall beare their iudgement Hence I gather 1. That God watcheth ouer his Church with a speciall prouidence We in England haue found this by experience and we are to be thankfull for it 2. That the doctrine of the Apostles is of infallible certentie because the oppugners of it are plagued by the iust iudgement of God 3. On the contrarie our dutie is to pray for the good estate of the Church of God and for the kingdomes where the Church is planted and for the continuance of the Gospel specially in England For what will all the things we haue doe vs good if we be forth of Gods kingdome and lose our soules 11 And brethren if I yet preach Circumcision why doe I yet suffer persecution Then is the scandall of the crosse abolished 12 Would to God they were cut off that trouble you The sense Yet preach now while I am an Apostle Here Paul takes it for graunted that when he was a Pharisie he taught and maintained Circumcision but he denies that he euer taught it after his conuersion in his Apostleship The crosse the Gospel which is a doctrine teaching deliuerance from hell and life euerlasting to be obtained by the death and passion of Christ crucified 1. Cor. 1. 18 23. More plainly the words are thus much in effect It is reported that I Paul an Apostle preach circumcision but the truth is there is no such matter For if I taught circumcision the Iewes maintainers of circumcision would not persecute me as they doe neither would they take offence at the preaching of Christ crucified if I ioyned circumcision with Christ. The drift Paul here answers a new obiection which is on this manner There is no cause Paul why thou shouldest thus reprooue vs for thou thy selfe art a teacher of circumcision To this Paul makes a double answer First he denies the report and prooues his deniall by a double reason one is because the Iewes still persecuted him the other is because they tooke offence still at his preaching of Christ crucified Secondly Paul answers by pronouncing a curse vpon the false Apostles The vse In the wordes I consider two things the report giuen forth of Paul and his Apologie The report was that Paul preached circumcision In this we see what is the condition of the Ministers of the word namely to be subiect to slander and defamation not onely in respect of their liues but also in respect of their Ministerie and doctrine as if they were heretikes Thus the Papists at this day reproch the Ministerie of the Church of England charging it with sundrie foule heresies And many among vs spare not to charge it with the heresie of Puritanisme And I doubt not to auouch it that some are condemned for hereâ—â—kes in the historie of the Church who if all were knowne should be found to be good seruants of God 1. This verifies the saying of Ecclesiastes c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked 2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching 3. Beeing defamed and that wrongfully they must hence take occasion to be more carefull to please God as Dauid did in the like case Psal. 119. 69. But how came this report of Paul Ans. Sometime he tollerated circumcision as a thing indifferent for a time and hereupon circumcised Timothie And vpon this occasion a report is raised that Paul preached circumcision In this we see the fashion of the world which is to raise fames reports and slanders of all persons specially vpon Magistrates and Ministers and that vpon euery light and vniust occasion But good men will take no such occasions of raising reports Psal. 15. 3. But how did Paul take this report Ans. He did not requite euill for euill as the manner of men is but he returnes loue and goodnes for euill and for this cause no doubt of purpose he beginnes his speech on this manner Brethren if I yet preach Circumcision The Apologie and defence followes And first he denies the report And this is because for his preaching he is persecuted of the Iewes Here obserue that they which are called to teach must preach the Gospel what trouble or danger soeuer follow as Paul did It may be demanded whether a Minister may not in teaching conceale any part of the truth at any time without sinne Ans. In the case of Confession when a man is called to giue an account of his faith no truth no not the least truth may be concealed Againe when the soules of men are to be releeued and saued all concealements are damnable Yet in the planting or in the restoring of the Church doctrines most necessarie may be concealed Paul was about two yeares at Ephesus and spake nothing against Diana but in generall tearmes If he had he had planted no Church at Ephesus Againe when people be vncapable of doctrine it may be coÌ„cealed till they be prepared for it Christ told his disciples that he had many things to tell them which they could not then learne Some beleeuers must haue no strong meate but milke onely Thirdly when the teaching of a lesser truth hinders the teaching of a fundamentall truth the lesser truth may be concealed that the fundamentall truth may be taught and take place Here we
ariseth a distinction of the calling of god sometime it is operatiue because God signifies and withall workes his will in the Elect sometimes againe in respect of others it is only significatiue when God reueales his will to men but spares to worke it for iust causes knowne to himselfe The third point is what is the calling to libertie Ans. An action of God translating men from the kingdome of darknes to his owne kingdome It hath 2. parts inuitement and admission Inuitement is when God offers remission of sinnes life euerlasting to them that beleeue outwardly by the preaching of the Gospell inwardly by the inspiration of heauenly desires Admission is when men are entred into the kingdome of grace and it is either outward or inward Outward admission is made in baptisme Inward admission is when men are taken out of olde Adam and by faith ingrafted into Christ for by this insâ—tion into Christ men are made reall members of gods kingdome The last question is why Paul mentions the calling to libertie in this place Ans. It is the ground of all comfort by it Paul comforts the Corinthians 1. Cor. 1. 9. Againe it is the ground of good life Therefore Peter saith be ye holy as he that hath called you is holy 1. Pet. 1. 15. And Paul walke worthie the calling wherewith he hath called you Eph. 4. 1. If the calling of god doe not mooue vs to amendement of life nothing will doe it We in England haue heard the calling of god more then 40. yeares and yet very few of vs are mooued to change and amend our liues This shewes our Atheisme and vnbeleefe here is almost nothing but heauing shouing and lifting for the world Some are held captiues of their couetousnes some of their pride some of their damnable and fleshly lusts and all this shewes that few or none so much as dreame of a calling to spirituall libertie The first Rule followes Only vse not your libertie as an occasion to the flesh The sense Flesh hereby the Papists vnderstand Sensualitie or carnall appetites but hereby is ment the corruption of all the powers of the soule euen of reason and conscience Paul saith that the wisdom or vnderstanding of the flesh is emnity to God Rom. 8. 7. fleshlines therefore pertaines to the vnderstanding Againe he saith of some that they are puffed vp in the mind of the flesh Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds Eph. 4. 23. The meaning then of the rule is this vse not the benefit of spirituall libertie as an occasion to the flesh to liue according to the flesh Here I consider three things what is the abuse of libertie where is this abuse to be found and what is the right vse thereof The first question is what is the abuse of Christian libertie Ans. To vse it as an occasion of fleshly and carnall libertie that is done 3. waies The first is when men make more things indifferent theÌ„ god euer made Thus the Corinthians vsed fornication as a thing indifferent 1. Cor. 6. To many in these daies drunkennes and surfetting is but a thing indifferent Men vse not to distinguish a thing indifferent and the vse of it but they commonly thinke that if the thing be indifferent in it selfe then also the vse of it is indifferent Thus all abuses of meat drinke apparrell all rioting and gaming dicing and carding c. are excused by the names of things indifferent Secondly our libertie is abused by an immoderate vse of the gifts of god The vse of them is immoderate 3. waies first in respect of time as when Diues fared deliciously and was arraied in rich attire euery day Thus many gentlemen and others offend when they turne recreation into an occupation Secondly the gifts of god are immoderatly vsed in respect of themselues as when men Exceed in eating and drinking as the prophet saith Deut. 29. 19. adding drunkennes to thirst Thirdly in respect of the callings and conditions of men for euery man is to vse the gifts of God according to his place and condition They then offend that beeing but meane persons liuing by trades yet for their diet and apparrel are as great gentlemen gentlewomen Thirdly liberty is abused when the blessings of God are made instruments and as it were flagges and banners to display our riot vanitie ostentation pride for this cause sundry things whereof some are indifferent in themselues are condemned Isai 3. 16. The second question is where is this abuse Ans. Euen among vs in England It is the fashion of men to take vnto themselues a Toleration of sinning some vpon the pacience of God others vpon the doctrine of the gratious Election of God saying that they will liue as they list because if they be Elected to saluation they shall certenly be saued whatsoeuer they doe And some there be that take occasion to continue in their sinnes vpon the mercy of God in the death and passion of Christ. A certen dweller in this towne of Cambridge made awaie himselfe In his bosome was found a writing to this effect that God did shew mercie on great grecuous and desperate sinners and therefore he said that he hoped of mercy though he hanged himselfe Of this mind are many ignorant persons who perseuering in their sinnes yet perswade themselues of mercy because they haue heard that Christ died for mankind And thus the death of Christ is as it were a licence or letters patents to commit sinne Againe great is the abuse of meat drinke and apparell To Elias there came an Angell and said arise and eate 1. King 19. 7. but to the men of our daies there had need come an Angell and saie cease to eate cease to drinke cease to game The third questioÌ„ is what is the right vse of Christian libertie Ans. It stands in 2. things first of all we our selues must be renewed and sanctified To the pure all things are pure Tit. 1. 15. The person must first please God before the action can please him The second is that beside the lawfull vse of the creatures we must haue a spirituall holy vse of theÌ„ The lawfull vse of the creature I call the politick vse therof coÌ„monly allowed takeÌ„ vp among men The spirituall vse is whereby we receiue vse the creature as from the hand of god the father in Christ according to his will and word And the Godly are not to seperate the one vse from the other but are bound by vertue of the 3 commandement to take vp an holy vse of euery gift of God When Noe came out of the Arke soâ— soone as he sett foote vpon the earth he built an altar offered sacrifice and called on the name of God not only for this end to worship god but also to sanctifie the earth and all the creatures of God vnto his vse The like did Abraham when he come into the land of Canaan And
teaching admonishing exhorting and by example of good life A particular calling whereby men are called to some estate of life in the familie Church or common wealth And according to the seuerall conditions of particular callings must euery man in his place doe the good he can The magistrate must vse his office first for the maintenance of the Gospell and then for the execution of iustice The minister must preach sound religion in loue of the soules of men The master of the familie must cause his househould to imbrace the Gospell and frequent the exercises of religion Lastly euery man that is in a trade or office must apply himselfe to the vttermost of his power to do all he can for the good of his countrie and he must so deale that he may be helpefull to all with whome he deales and hurtfull to none We are or should be trees of righteousnes our fruite must be meate for others and our leaues for medecines We must be as candles that spend themselues to giue light to others 14. For all the law is fulfilled in one word which is this thou shalt loue thy neighbour as thy selfe Fulfilled comprised Rom. 13. 9. One word One precept for the H. G. calles precepts words It may be demanded how the whole law should be fulfilled in the loue of our neighbour Ans. The loue of God and the loue of our neighbour are ioyned together as the cause and the effect and the loue of God is practised in the loue of our neigbour For God that is inuisible will be loued in the person of our neighbour whome we see and with whome we conuerse And the first commandement of the law must be included in all the commandements following and thus the loue of God is presupposed in euery commandement of the second table he therefore that loues his neigbour loues God also Thou shalt loue vnderstand both the affection and the duties of loue Thy neighbour any one that is neare vnto vs in res 〈…〉 t of mans nature Isai. 58. 7. though he be our enemy yet i◠by any occasion he be offered vnto vs of God he is our neighbour As thy selfe these wordes signifie not the measure of our loue as though we should loue our selues in the first place and thē our neighbour in the second place for there are some cases in which we are to loue our neighbour more thē our selues As for example we are more to loue the soule of our brother then our temporall life and a good subiect is more to loue the life of his prince then his owne life here then the H. G. signifies what must be the manner of our loue the word as signifies not quantitie but qualitie and that we are as truly and earnestly with loue to imbrace our neighbour as our selues The scope The words cōtaine a reason of the second Rule which may be framed thus to serue our neighbour in duties of loue is the keeping of the whole law therefore this seruice must carefully be performed The vse Here we see that the end of a mans life is to serue God in seruing of man for this is the summe of the whole law Seruants are commanded in seruing their masters to serue god and to do whatsoeuer they doe as vnto God Col. 3. 23. And so euery man in his place in dealing with men must so deale as if he were to deale with God himselfe Therefore most men prophane their liues when they make the scope and drift therof to be the getting of riches and honours And though they haue great charges that is no excuse for the principal end of our liuing here is to performe seruice to men and in this seruice to do homage to God for which homage God will giue the honour and riches which he sees to be conuenient for vs. Secondly here we may obserue what is true religion and godlines namely to loue and serue God in seruing of man He that saith he loues God and yet hates his brother is a lier 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men though it be in praier and fasting after Monkish fashion is no state of perfection but mere superstition for that is true and perfect loue of God that is shewed in duties of loue and in the edification of our neighbour Againe the hypocrisie of sundrie Protestants is here discouered If they come to the Church and heare sermons frequent the Lords 〈◊〉 they thinke they may do afterward what they will and many such are frequenters of tauernes and alchouses and are giuen to riot and licenciousnes But it is not inough for thee to be holy in the Church thou maiest be a Saint in the Church and a Deuill at home True religion is that which shewes it selfe in thy priuate house priuate dealings and in the course of thine owne life such as thou art in thy particular calling such art thou indeed and truth what showes soeuer thou makest before men 15. If ye bite and deuoure one another take heed that ye be not consumed one of another The sense If ye bite Here Paul alludes to the fashiō of wild beasts as lions wolues c. And by biting we are to vnderstand all iniuries in words as railing cursing slandering bacbiting c. Deuoure here Paul vnderstands all iniuries in deed or violence euen to the shedding of blood Take heed lest here Paul signifies that contentions dissentions breed the destruction and desolation of the Church The scope These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie thus Contentions breed the desolation of the Church therefore do seruice one to an other by loue The contents In the words Paul deliuers 3 things The first is that there were greeuous contentions in the Church of Galatia The like also were in the Church of Corinth 1. Cor. 3. The cause of the former contentions were differences in points of religion Some of the Galatians no doubt withstanding circumcision and the most of them standing for it For herevpon great were the dissentions of the Churches in Iudea Act. 15. 2. Obserue then that vnitie is not an infallible and an inseperable marke of the Church of God Vnitie may be out of the Church and dissention in the Church as here we see It may be obiected that there is peace in the kingdome of God and that there the wolfe and the lambe dwell together Isai. 11. Ans. This is but in part verified in the kingdome of grace vpon earth and it is fully accomplished in the kingdome of glorie in heauen Againe it may be alleaged that the Church is the companie of them that truly consent in one and the same faith Ans. That is properly meant of the Catholike Church but the case is otherwise in particular Churches where true beleeuers are mixed with hypocrites wherevpon ariseth much dissention And of true beleeuers some are more carnall then spirituall and
be assured that the Scripture is the word of God 31. 33 2 How wee may be assured that the calling of our Pastours is from God 33. 36 3 Of Phariseisme 41. 18 4 Of preuenting and cooperating grace in mans conuersion 51. 9 5 Of a Lye and whether it be alwaies a sinne 62. 22 6 Of the forme and vse of an Oath 65. 14 7 Whether faith may be lost 69. 25 8 Of Satisfaction or restitution 99. 20 9 Of the distinction of Iewes and Gentiles 114. 2 10 Of Iustification at large 116. 6 11 Of Christs Obedience 119. 12 12 Of iustifying faith and apprehension 124. 35 13 How to liue wisely godly iustly sundrie rules 138. 32 14 How Christ liueth in vs and how it may be knowne 145. 15 15 How we liue by faith 149. 24 16 Of Iudging 156. 1 17 Of witchcraft and what a witch is 158. 2. 429. 431 18 Of imputation and imputed righteousnes 175. 16 19 Of the curse of the Law 184. 2 20 That no man can perfectly fulfill the law in this life 186. 35 and 499. 17. 21 The difference betweene the Law and the Gospel 194. 35 22 How Christ became a curse for vs 198. 19 23 Whether all Couenanâ—s are to be kept and how farre forth 208. 7 c. 24 Of the Judiciall â—aw 230. 27 25 Of Baptisme at large 243. 32 26 Of the Parents authoritie in appointing his childs marriage calling 274. 27 27 Of the mysterie of the Fathers sending the Sonne 279. 5 28 How Christ was subiect to the Law 286. 5 29 Of the obseruation of daies 314. 4 30 Of good Ielousie 331. 23 31 Of Polygamie 342. 9 32 Where our mother the Church is to be found ten motiues answered 352. 25 33 Of spirituall bondage 364. 39 34 Of Christian Libertie 366. 12 35 Of Imprecation or cursing 396. 29 36 Of the right vse and abuse of Christian Libertie 400. 12 37 Of brotherly Loue. 403. 11 38 Of Christian peace and concord 408. 14 39 Of the spirit and walking therein 411. 20 40 Of the combate of the flesh and the spirit 415. 38 41 Of Idolatrie 427. 22 42 Of Heresie 432. 21 43 Of Enmitie 435. 3 44 Of Murther 438. 7 45 Of Drunkennes and gluttonie 439. 11 46 Of Long-suffering 445. 2 47 Of Goodnesse 445. 38 48 Of Temperance 448. 3 49 Of Uaine-glorie 454. 35 50 Of Christian reproofe at large 469. 31. c. 51 Wherein the Law and Gospel agree and differ 497. 24 52 Of Merit of workes 594. 31 53 Of the kindes of goodnesse and rules to be obserued therein 588. 1. c. 54 Of obseruing of times 600. 10 55 Whether it be lawfull to compell men to embrace true religion 614. 5 56 Of Inscriptions of Epistles and post-scripts at large 655. 4 A Table of all those places of Scripture which are briefly expounded in this Commentarie Genesis Chap. vers Pag. lin 15 13 213 22 17 1 188 36 17 14 257 3 43 22 440 28 Exodus 4 28 258 3 12 40 213 29 29 10 292 34 Deuteronomie 30 6 188 16 32 4 190 25 I. Kings 15 5 189 9 II. Kings 2 23 362 30 23 25 188 18 II. Chron. 21 2 270 17 Psalmes 40 6 131 33 69 28 378 38 106 31 176 17 139 21 435 6 Proverbs 24 16 105 4 Isai. 64 24 298 4 Ezechiel 33 13 551 25 Matthew 5 22 156 25 5 22 362 14 7 6 472 10 6 10 189 26 10 8 537 10 13 57 5â—0 14 25 35 568 12 28 19 245 34 Marke 9 24 127 5 Luke 1 6 189 11 14 26 435 11 Iohn 3 5 257 10 4 37 551 7 6 45 539 24 13 34 35 494 15 Â Â 496 13 17 12 630 8 Roman 7 18 189 32 8 4 189 40 8 5 205 39 11 32 225 10 13 5 369 22 13 14 267 4 16 18 25 10 16 17 475 16 I. Cor. Chap. vers Pag. lin 5 4 475 31 7 12 5 12 10 8 525 10 II. Cor. 5 17 380 2 5 19 225 7 13 12 475 34 Philip. 2 3 511 6 3 15 188 36 Coloss. 2 8 434 20 3 17 247 26 I. Tim. 1 5 402 39 2 4 270 8 1 9 368 7 5 12 424 15 5 20 485 32 Titus 3 10 487 3 Hebr. 6 4 5 6 462 25 6 6 250 34 10 19 122 1 10 26 462 27 13 17 521 1 Iames. 2 10 377 32 2 24 385 1 2 26 383 39 I. Iohn 3 9 190 10 5 3 190 16 Apocal. 18 6 552 26 21 27 630 3 An exact Table of all particulars contained in this Commentarie The first figure shewes the page the second the line A THe blessing of Abraham came from the cursed death of Christ. 203. 20 Children of Abraham are of two sortes 177. 30 All beleeuers are children of Abraham three waies 177. 33 VVe must doe three things to walk in the steppes of Abrahams faith 178. 20. Of Gods not Accepting the person of man 90. 18 Who are to be Accursed 25. 35 How the church should accurse any man and in what order 26. 2 Admission into the kingdome of grace is either outward or inward 399. 18 Of Adoption 291. 25 In the grace of Adoption there be two acts of God 236. 33 The foundation of our Adoption 264. 35. Adulterie to be punished with death 233. 34 what Adulterie is and how great a sinne 424. 6 Of flying adultery and fornication 426. 6 Two speciall occasions of Adulterie and fornication 427. 4 In that Adulterie fornication c. are workes of the flesh we are taught three things 426. 29 Inordinate affections what 450. 28 Bodilie Affliction to be suffered ioyfully for the profession of the truth 651. 9 Agar figures Ierusalem two waies 345. 20 All put for many 181. 37 Anathema what it is 25. 31 Anger whether any lawfull and when a sinne and the remedie of it 436. 22 Remedies against Anger Obiections answered 445. 8 Apostasie hath fiue degrees 349. 24 What it is to be an Apostle 1. 37 Apostolike authoritie ceased with the Apostles 5. 18 The Apostles doctrine gods immediate word 5. 3 What is the office of an Apostle 68. 5. Application of Christ and his benefits is to be made by certain degrees 371. 30 Apprehension of Christ stands in two things 125. 4 Three grounds of Apprehension 125. 23. Two degrees of Apprehension 126. 25. Arabia where situate 57. 22 Authority of Scripture se Scriptures B Three markes of inward Baptisme 241. 40 Baptisme in the church of Roome no signe of the true church 243. 3. Baptisme taken six waies 243. 37 In the couenant of Baptisme Gods actions are two mans one 248. 2 The endes of Baptisme are foure 249. 11. The efficacy of Baptisme 249. 21 Arguments of Papists Aswered 250. 14. Baptisme doth not abolish originall sinne 251. 20 How baptisme conferres grace 253. 17 Of the necesitie of Baptisme 256. 22. Foure questions of the person that must administer Baptime 257. 30 The grounds of infants Baptisme 260.
of canonicall Scripture 655. 20 Reasons why we must prouide for the poore 100. 35 The Gospell must be preached though all men be offended 396. 15. Preaching containes foure ministeriall actions 54. 17 Effectuall and powerfull preaching of the word stands in two things 160. 39. Preaching must be plaine 160. 11 Necessarie for all men 165. 20 The word must be dispenced in the infirmitie of mans flesh for diuers causes 323. 7 The benefits of preaching 326. 27 Prayer to Saints and Angels is carnall prayer 299. 29 Pray onely to God ibid. 300. 14 The right manner of seeking the praise of men 455. 1 Primacie is 2 of order of power 60. 18. Authoritie of the Church no principle 433. 39. Externall and bodily priueledges are of no moment in the kingdome of Christ. 382. 1 Gods promises lie as voide till the particular time of their accomplishment 204. 20 The promise made to Abraham is a couenant or testament and how 211. 30. Christ is the foundation of all the promises of god partly by merit partly by efficacie 313. 2 Why beleeuers are called children of promise 360. 8 Prouerbiall sentences are not at all times true in euery particular 550. 36. Gods prouidence vseth euill things well 348. 22 Subiectiō to punishment hath three parts 365. 13 There are seuerall degrees of punishments in hell 555. 556 R The workes of redemption exceed the works of creation 14. 19 Of the redemption of man from vnder the law 288. 19. c. Christ the onely redeemer 311. 9 Three markes of regeneration 241. 40. The gift of regeneration is neuer vtterlie extinguished 262. 29 What true regeneration is 377. 35 The workes of the regenerate are mixed with sinne and in the rigour of iustice deserue damnation obiections remooued 419. 9. 15. Of the reioycing of the Church vide Church Two groundes of reioycing vide glorying Reioyce signifying to glorie 517. 11 Obiection against reioicing in ones selfe vide glorying VVhat rules are to be obserued in the reioycing in the testimonie of a good conscience vide glorying False reioycing wherein it confisteth 519. 13 Reioycers are of foure sorts 519. 16 To reioyce in a mans selfe what 517. 18. The cheife principle in religion what 433. 24 Whether it be lawfull to compell men to imbrace religion 614. 5. The Magistrate may compell obstinate recusants to professe true religion ibid. 8. Obiections to the contrarie answered ibid. 25 Pauls manner in reproouing 18. 8 Libertie in reproouing with three caueats 103. 13 Why we vse not in preaching personall reproofes as Iohn Baptist did 393. 16 The manner of reproofe vide Restore He that is iniuried is fitter to reprooue him that offered the iniurie then any other 474. 39 Reproofes must not be deferred 460. 22. No wonder that sinners be loth to be reprooued 460. 37 A treatise of Christian reproofe 469. 31. Who are to be reprooued ib. 35 Reproofe belongs not to those that are out of the visible Church 470. The greatest Princes are subiect to reproofe 471. 15 Onely open skorners and persecuters of the word are not to be reprooued 472. 10 Men are to be reprooued for any sinne knowne ibid. 10 And for wrongs offered vs. 474. 20 Obiection against reproofes answered 47◠12 Who are reprooued 477. 1. 37. In fiue cases we are not bound to reprooue others offending 478. 13. In what manner are men to be reprooued set downe in ten rules 579. 37. The bitternesse of reproofe is to be allaied foure waies 483. 17 A man may reproue another foure waies 484. 8 In fitting our reproofe to the offence committed we must put a difference betwixt sinne finne 484. 28. In three cases we are not priuatly to reprooue but publikely to detect offenders 487. 15 The Pastour ought to be resident with his Hocke for two causes 337. 10. Restitution vide Satisfaction As oftē as our brother falls we must restore him 461. 5 Who are to be restored ibid. 17 Spirituall men are more for to restore those that are fallen then any other 463. 3 The manner how we must restore 464. 28. Reuelation is of two sortes 36. 11. Extraordinarie reuelation is foure waies 36. 15 The reuelation which Paul had is extraordinarie 36. 22 Reuolt what and the kindes thereof 18. 29 Remedies against reuenge 445. 8 Reward is double of honour and of debt 569. 37 Reward presupposeth not alwaies debt 571. 14 God giueth rewardes foure waies 571. 29. The phrases of speech of rewarding double or seuen fold what they signifie in the Scripture 552. 31. Pauls rule what it is 641. 33 The Papists rules Lesbian rules 642. 20. Monkish rules vaine and wicked 642. 28. We must be runners in the race of God 386. 19 We must runne well and to the end 387. 7. 22. S Of the institution of the Sabbath 315. 9 20. Sacraments conferre not grace by the worke wrought 254. 21 whether there be now in the church of God any sacrifice or oblation of Christ 161. 29 Whether the Saints may fall away totally and finally 586. 20 There is but one way of saluation 22. 5. Preuision of faith and good workes no cause of saluation 47. 20 The saluation of beleeuers is most sure 47. 27 The manner and way of our saluation 229. 21 The sanctification of the name of God hath two parts 72. 10 There is a double sanctification 193. 21. Satisfaction must be made for wrongs done 98. 39 Who must satisfie 99. 21 To whome 99. 28 What 99. 38 When 100. 9 In what order and manner 100. 15. Schisme and heresie differ vide Heresie The Papists schismatikes and not we 437. 21 For the auoiding of schisme and sedition two rules ibid. 29 Slanders vse to be raised vpon euery light and vniust occasion 395. 18. Scripture is both the glosse and the text 352. 36. 434. 3 Scripture hath sundrie senses according to the Papists 345. 35 When the Scriptures speakes figuratiuely and when properly 346. 30. The Scriptures by themselues are sufficient to saluation 24. 24 The Scriptures are as certen as if they had beene written by God 27. 5. The authoritie of the Scripture dependes not vpon the testimonie of the Church 27. 20 It is necessarie that men should be assured that the Scriptures are of God 31. 30 The testimonies whereby this assurance may be obtained 31. 35 In Scriptures there is diuine and infallible authoritie 353. 15. The meanes to decide controuersies 356. 29 Bookes of Scripture in the new testament haue a threefold difference 608. 9 Bookes of Scripture why called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also Kethubim by the Iewes 659. 25 The Scriptures why called Canonicall 641. 38 Seditions what 435. 15 The separation of Paul from the wombe what it is 46. 35 To make a faire shewe in the flesh signifieth foure things 610. 33 Simulation what and the sorts 105. 36. Sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes 43. 39. What a sinne of
God Psal. 106. 23. Againe the people must shew their loue to their teachers first by praying for them as for themselues Rom. 15. 30. secondly by hauing in singular price the worke of the Ministery 1. Thess. 5. 13. and that is by wholsome doctrine to repaire the image of God and to erect the kingdome of God in the hearts of men When this thing is loued and desired then are Ministers loued This mutuall loue is of great vse it incourageth people to obay and the Preachers of the word to labour in teaching When Paul saith I beseech you brethren he shewes what moderation is to be vsed in all reproofes He tells the Galatians his minde plainly to the full and withall he indeauours to shew his owne loue to them and to keepe theirs It may be asked how Paul can say Ye haue done me no hurt at all For when a beleeuer in Corinth committed incest Paul tooke it for a wrong to himselfe 2. Cor. 2. 10. And no doubt to call the doctrine of the Apostle into question was a great wrong vnto him I answer the wrong was no wrong in his estimation and affection who was content to put vp and to forgiue the wrong Here we see the meeknes of Paul in that he quietly beares the crosses and wrongs laid vpon him The like was in Moses who 40. yeares together indured the bad manners of the Israelites Act. 13. 18. but the perfect example of this vertue is in Christ who saued thē that crucified him We likewise are to exercise our selues in this vertue And that we may indeede so doe we must first of all haue a sense of our spirituall pouertie and a faith in the mercie presence and protection of God Againe marke the minde of the Apostle that he may winne soules to God he is content to suffer any wrong The Priests and Iesuits among vs in England are content to venter life and limme that they may win Proselytes to the Church of Rome much more then must the true Ministers of the Gospel be content with any condition so they may gaine men to God In this case hurts and abuses must be no hurts nor abuses 13 And ye know how through the infirmitie of the flesh I preached the Gospel vnto you at the first 14 And the triall of me which was in my flesh ye despised not neither abhorred but receiued me as an Angel of God yea as Christ Iesus 15 What then was your felicitie for I beare you record that if it had beene possible you would haue plucked out your eyes to haue giuen them to me 16 Am I therefore become your enemie because I tell you the truth The answer to the Obiection in the former verse was this Be as J I am as you And the reason was this hatred presupposeth an offence ye haue done me no offence or hurt therefore ye may not thinke that I hate you The minor is in the 12. v. the conclusion in the 16. v. Againe the minor ye haue done me no hurt is confirmed in the 13 14 15. verses The summe of the Argument is this Though my outward condition was subiect to contempt yet did the Galatians shew loue and reuerence to me therefore ye did me no hurt Againe Paul sets forth both the parts of his argument And first of all he describes his owne condition by three things that he preached in weaknesse of the flesh that he preached the first that he preached hauing the triall of himselfe in his owne flesh Secondly the loue and reuerence of the Galatians is set out by three signes or effects they despised him not they receiued him as an Angel or as Christ himselfe they would haue plucked out their eyes to haue done him good The first thing in Pauls condition is that he published the Gospel in the infirmitie of his flesh that is in a meane and base estate without the shew of humane wisdome and authority and subiect to many miseries In this sense Paul opposeth infirmitie to the excellencie of humane wisdome 1. Cor. 2. 1. 3. and vnder it he comprehends all the calamities and troubles that befell him 2. Cor. 12. 10. This was the condition of the rest of the Apostles For they were but fishers and preached the word in their fisherlike simplicitie Nay this was the condition of Christ himselfe For he hid the maiestie of his godhead vnder the vaile of his flesh and his outward man was subiect to reproch and contempt Isa. 53. 3. And this is the Order of God The word must be dispensed in the infirmitie of mans flesh for sundrie causes First that we might not exalt our teachers aboue their condition who are no more but instruments of grace When the men of Derbe and Listra would haue offered sacrifice to Paul and Barnabas Paul forbids them saying that they were men subiect to the same passions with themselues Act. 14. 15. The second cause that we might ascribe the whole worke of our conuersion not to men but to God alone 2. Cor. 4. 7. The third is that God might by this meanes confound the wisdom of the world and cause men that would be wise to become fooles that they might be wise 1. Cor. 3. 18. The last is that we might be assured that the doctrine of the Apostles is of God because it preuailes in the world without the strength and pollicie of man And as the word is preached in weaknes so it is beleeued of men and the grace of God is conferred to vs and continued in vs in the weaknes of the flesh Gods loue is shedde abroad in the hearts of men but when euen then when we are in the midst of manifold afflictions Rom. 5. 2. 5. Paul beares about him the mortification of our Lord Iesus not for his damnation but that the life of God might be manifest in his mortall flesh 2. Cor. 4. 10. And he saith plainly that the grace of God is made perfect through weaknesse 2. Cor. 12. 9. By this we are taught a high point in religion and that is not onely to be content with the miseries and troubles of this life but to reioyce therein because when we are weakest we are strongest and when we thinke our selues forsaken of God in the time of distresse we are not forsaken indeede but haue his speciall fauour and protection 2. Cor. 12. 10. Let this be thought vpon for the works of God in the cause of mans saluation are in and by their contraries This is the manner of Gods dealing The second thing is that Paul preached the Gospel to the Galatians at the first as it were breaking the I se where none had preached before In this he claimes his priuiledge that he was to be esteemed as a master-builder that laid the foundation of the Church of Galatia and withall he giues a close item to the false Apostles who did not plant Churches but onely corrupt them after they were planted Againe Paul here notes the condition of