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
with a hot yron but by drinking whoring rioting c. get the markes of Bacchus and Venus in their bodies For if these be the markes of Christ those must needes be the marks of Satan Lastly hence we are taught a speciall dutie and that is to suffer bodily affliction in the profession of the truth though bonds and imprisonment abide vs in all places not to passe for them so that we may fulfill our course with ioy according to Pauls example both here and Act. 20. 24. as also his commandement to Timothie Suffer affliction as a good souldier of Iesus Christ. 2. Tim. 2. 3. The reasons are these First by suffering bodely affliction we are made conformable vnto Christ and fulfill the rest of the afflictions of Christ in our flesh Coloss. 1. 24. Secondly they teach vs to haue a sympathie and fellow feeling of the miseries of our brethren to remember those that are in bonds as though we were bound with them and those that are in affliction as though we also were afflicted in the bodie Ebr 13. 3. Thirdly our patient induring of affliction doth not onely serue as a president and example to others to suffer patiently but also is a notable meanes to confirme them in the truth 2. Cor. 1. 6. Philip. 1. 14. Lastly they serue to scoure vs that are earthly vessels from the rust and filth of sinne that cleaues so fast vnto our nature 18. Brethren the grace of our Lord Iesus Christ be with your spirit Amen Here the Apostle concludes his epistle with his vsuall farewell commending the Galatians to the grace of God wishing vnto them all things appertaining to spirituall life godlines 1. Pet. 1. 3. which he signifieth here by grace There is a twofold grace mentioned in Scripture Grace which makes a man gratious or acceptable to God gratia gratum faciens and grace which is freely giuen gratia gratis data Gratia gratum faciens is the fauour and loue of God whereby he is well pleased with his elect in Christ and this grace is in God himselfe and noe qualitie infused or inherent in vs and it is truly called the first grace as beeing the cause of all other subsequent graces Gratia gratis data is the free gift of God bestowed vpon men whether naturall or supernaturall naturall eyther in the state of innocencie before the fall as originall iustice c. or in the state of Apostasie since the fall as the gift of illumination Ioh. 1. 9. and such like Supernatural eyther common gifts as the gift of miracles prophecying tongues c. or sauing graces as the grace of election effectuall vocation iustification adoption glorification c. all which are called the second grace because they flow from the first as the streame from the fountaine Thus Paul distinguisheth them Rom. 5. 15. calling the former the grace of God the latter the gift by grace Nowe grace in this place is not to be restrained onely to the benefit of our redemption as it is 2. Cor. 13. 13. where the grace of Christ is distinguished from the loue of God and communion of the H. Ghost but to be vnderstood of the fauour loue of God which is the first grace and of the sauing grace of regeneration which is the second grace or the gift by grace And it is called the grace of our Lord Iesus Christ first because he is the fountaine of it Ioh. 1. 16. of his fullnes all we haue receiued and grace for grace Secondly because he is the conduit or pipe by which it is conuaied vnto vs. Ioh. 1. 17. Grace and truth came by Iesus Christ for he is our propitiator by whome alone we receiue grace that is the fauour of God and reconciliation for grace that is for the fauour and loue which God the father bare vnto his sonne we beeing accepted of God and beloued in his beloued Eph. 1. 6. Christ is further called our Lord in fiue respects First by right of creation Ioh. 1. 3. All things were made by him Secondly by right of inheritance Hebr. 1. 2. He is made hoyre of all things Psal. 2. 8. I will giue thee the Heathen for thine inheritance and the endes of the earth for thy possession Thirdly by right of redemption 1. Cor. 6. 20. Ye are bought with a price which is neither siluer nor gold but the pretious blood of Christ. 1. Pet. 1. 18 19. and this he performed by a double right namely by right of proprietie as a King redeemes his subiects the master his seruants or by right of affinitie as the father may redeeme the sonne one brother an other and one kinsman an other Fourthly by right of conquest Luk. 11. 21. When a strong man armed keepeth his palace c. but when a stronger then he commeth vpon him and ouercommeth him he taketh from him all his armour wherein he trusted and diuideth the spoile Lastly by right of contract and marriage Hos. 2. 16. Thou shalt call me Ishi and shalt not call me Baali and v. 19. I will marrie thee vnto me for euer in righteousnes iudgement mercy and compassion I will marrie the vnto me in faithfulnes and thou shalt know the Lord. The Apostle proceeds and saith the grace of our Lord Iesus Christ be with your spirits For the better vnderstanding of which phrase we are to know that Man consisteth of two essentiall parts of soule and bodie Eccles. 12. 7. Dust that is the bodie returnes to the earth whence it was taken and the spirit returns to God that gaue it Albeit the Apostle els where deuideth man into three parts spirit soule and bodie when he praieth for the Thessalonians that their whole spirit and soule and body may be kept blameles vnto the comming of Christ. Where he subdiuideth the soule into two parts into reason or vnderstanding which he calleth the spirit will or affection which he tearmeth by the common name agreeing to both the soule God hauing giuen reason to see and will to seeke after that which is good that reason hauing eyes might guide the will that is blinde and goe before that it might follow So that the spirit and soule are not two seuerall substances but one and the same euen as the bodie and the flesh are one bodie and yet are they distinguished for doctrine sake Heb. 4 12. the word of God is said to enter through euen to the diuiding a sunder of the soule and the spirit and Eph. 4. 17. 18. the Apostle distinguisheth the soule into three Faculties the mind cogitation heart when he saith the Gentiles walked in the vanitie of their minds and had their cogitations darkened because of the hardnes of their hearts by minde meaning the hegemonicall part or vnderstanding by cogitation the inward senses as memorie phantasie c. and by heart the affections Now by spirit in this place is not ment the vnderstanding alone or the soule alone but by a synechdoche the whole man is
ignorance of the one and hinder the malice of the other and so to profitte the most beside the meaning he hath briefly drawne out such doctrines as naturally arise from the text shewing withall how they ought to be applied for confutation correction instruction consolation Which he hath donne with such dexteritie artificially matching together two things heretofore insociable Breuitie and Perspicuitie that the like I take it hath not beene performed heretofore by any Expositer vpon this Epistle which we may well call the key of the new Testament in that it handleth the waightiest points of doctrine whether we consider the necessarie knowledge thereof or the controuersies of these times Therefore Luther after he had once publikely expounded it toke in hand againe and interpreted it the second time beginning as himselfe saith where he ended according to the saying of Syracides When a man hath donne what he can he must beginne againe Which Commentarie seeing it hath found such good intertainement amongst vs beeing but a forrainer and hauing lost much of his strength and taken winde by changing from language to language as wine from one vessell to another I doubt not but this beeing a free-denizen will find the like fauour and acceptance therather if it will please your Honour to vouchsafe it your countenance To whose protection and patronage I here commend it as S. Luke did his Histories to the most noble Theophylus desiring hereby to testifie my humble dutie vnto your Honor and my thankfulnes to God for the riches of his grace bestowed vpon you in my sterie of the Gospell for your zeale of gods glory your loue of the truth and of all those that vnfainedly embrace the truth And thus fearing to hinder the course of your more serious cogitations actions I humbly take may leaue Desyring the Lord who hath promised to honour those that honour him that as he hath made you Honourable in your noble progenitors so he would make you thrise Honourable in your future successors and long continue you a notable instrument vnder his Highnes of the peace and welfare of your country as hetherto he hath done accomplishing all your desires for present prosperitie and future felicitie From Emanuell colledge in Cambridge August 10. 1604. Your Honours most humbly deuoted RAFE CVDWORTH TO THE COVRteous Reader I Here offer to thy view gentle Reader a Comment and a Supplement the Comment begunne by an excellent workeman and drawne in excellent proportion in all points suting to the analogie of faith and the doctrine of the Orthodoxe Fathers of the Church beeing the substance of his three yeares Lectures vpon the Lords day If his former workes either of Positiue Diuinitie in sundrie of his Treatises or Controuersall Diuinitie in his Reformed Catholike or Case-Diuinitie in his Cases of Conscience haue ministred any comfort vnto thee or giuen thee content I doubt not but these Commentaries will abundantly satisfie thy expectation For to omit the varietie of matter as also the breuitie and admirable perspicuitie in regard of the manner beeing the chiefest commendation of Oecumenius or any Interpreter in them as in a mirrour thou maist more clearely see his knowledge in the mysterie of Christ and his dexteritie in exemplifying that by practise which he had formerly taught by precept theÌ„ in any of his writings besides as hauing a double eminencie aboue the rest First in that they were penned the last of all his workes beeing come to ripenes of iudgement and that vpon mature deliberation after his Sermons as his manner was Secondly in that they were written with his owne hand whereas all his other writings except some short Treatises were taken by some diligent auditors and perused by himselfe Herein resembling the Epistle it selfe which was written with Pauls owne hand all the rest except that short one to Philemon by his â—â—ribes And as they doe exceede his other Writings so I might say perhaps more truly then discreetly that they surpasse in this kinde all the moderne writers that haue gone before them so that he which will vouchsafe to read them shall not greatly neede nor desire any other Interpreter vpon this Scripture the which I speake not as esteeming of Antiquitie no better worth then to be put vnder a bushell that Noueltie might be set vpon the candlesticke but for that I see not but that Iohn Baptist the last of all the Prophets was as goodly a burning and shining candle as any of the rest and that he pointed forth Christ more distinctly then the rest But I hope I shall not neede to vse many words in commendation either of the worke or of the Author beeing so well knowne and sufficiently commended by others for soundnes of doctrine and integritie of life which whilst he was liuing did parallel each other his doctrine beeing a patterne of his life and his life a counterpaine of his doctrine And now beeing dead his sauorie-writings which he hath left behind him breathing forth as it were the sweete smell of a sanctified spirit like a field which the Lord hath blessed hath got him a name neuer to be forgotten which giueth him after his death a second life I am further to aduertise thee good Reader that there were some places in the originall copie to which the Author would no doubt haue giuen some reuiew and correction if God had drawne out the line of his life but a little longer which I haue filed and polished according to my poore skill though very sparingly in such places onely as were obscure or had any phrase of doubtfull construction or otherwise seemed to be mistaken pointing and interlining the rest to fit it for the Presse It may be my vnskilfull handling of them hath depriued them of their due lustre yet sure I am it hath giuen them no tincture Touching the Supplement it was my purpose at the first to have made a supplie of that which was wanting out of the Authors owne writings as it hath beene done in Aquinas Summes and others but afterwardes perceiuing that his workes alreadie extant would not affoard me sufficient matter to furnish out that argument I was inforced to take an other course and to make a supplie with courser stuffe of mine owne as I could Which if it shall seeme not to sure the former in all points I shall desire thee to consider that it is not so easie a matter for Asâ—lepiodorus accustomed to draw with a cole or chaulke only to finish a picture he 〈…〉 nne by Apelles with so curious a pensill and that it is an argument wherein I confesse I haue not beene so much conuersant as perhaps in some other neither chosen out of purpose to make ostentation of witt reading or inuention but left as a necessary task to be performed by some for the perfecting of the worke and the good of the Church if this poore mite may conferre any thing to the Treasurie of the Lords
to this end we must obserue 5. rules The first that the creatures of God must be sanctified by the word and praier 1 Tim. 4. the word must shew vs what we may doe and praier obtaines the doing of it The 2 rule we must be circumspect lest we sinne in the vse of the creatures In this respect Iob sends for his children after they had feasted together he sanctifies them Iob. 1. 5. The 3 rule we must vse the gifts of God with thankesgiuing Rom. 14. 6. Commonly in these daies there is no feasting or reioycing vnles all memorie of god be buried for that is said to breed melancholy The 4 rule We must suffer our selues to be limited and moderated in the vse of our libertie partly by the law of the magistrate partly by the law of charitie in the case of offēce I say in the vse because liberty it selfe is inwardly in the conscience and the vse of it is often in the outward action and therefore vnder the order of humane law The 5 rule Our liberty must be vsed for right ends as namely the glory of God 1. Cor. 10. 31. the preseruation of nature not the pampering of the flesh Rom. 13. 13. the good of our neighbour Rom. 12. 13. Make conscience to obserue this rule and the rather because the holie and spirituall vse of Christian libertie is a signe token that thou art in the kingdome of God a true member thereof as on the contrarie the abuse of Gods blessings shewes thee to be still in the kingdome of darknes When men fell things of great worth for a little value and then afterward giue themselues to rioting and spending we commonly say that they are theeues and no right owners of the goods which they solde The like may be said of them that abuse spirituall libertie that they are but vsurpers and no right owners of it Lastly it must be obserued that this rule hath 2. branches The first is that we must not minister to the flesh any occasion of sinning The second is that we must giue no occasion of sinning by meanes of Christian libertie The second maine rule followes Serue one an other by loue For the right cōceauing of it I will propound three questions The first is why is this rule propounded in this place Ans. It sets downe the end of all Apostolike doctrine as Paul sheweth 1. Tim. 1. 5. the end of the commandement is loue out of a pure heart good conscience faith vnfained Here men commonly vnderstand by the commandement the morall law That is indeed a truth but it is not the meaning of the place In the third verse Paul sets downe a commandement or denunciation to Timothie that he and the Pastors of Ephesus teach no other doctrine but the doctrine of the Apostles then in the 5 verse he propounds the summe and substance or end of the foresaid commandement in the 18 verse after a long antapodaton he inioynes Timothie to obserue it carefully So then the end of al sound doctrine is loue out of a pure heart and all our Preaching must tend to this The second question is what is the loue of our neighbour specified in this rule Ans. It is an affection renewed whereby we are mooued to wish well to our neighbour in the Lord. I say an affection to consute Lombard who saith that loue is not an habit in vs as other vertues are but the H. Ghost I saie it is an affection renued to consute the Papist who teacheth that we haue the true loue of God our neighbour by nature and that we want nothing but the second acte or the exercise of loue which they saie is from grace Further I adde that loue inclines vs to wish well to our neighbour for this is the formall and proper effect of loue and all this is done when we thinke well speake and doe well and that in respect not only of the bodie but also in respect of the soule of our neighbour Lastly I say that loue to our neighbour must be in the Lord. Because we are to loue him in respect that he is a creature of God and beares his image and not in respect of honour profit or pleasure which we receiue from him Loue for such ends is selfeloue The third question is what is the vse of loue Ans. It serues to make vs seruiceable to our neighbour Loue seekes not her owne things 1. Cor. 13. Christ was seruant to his enemies in bearing their sinnes vpon the crosse Paul that was free from all became a seruant to all to win some 1. Cor. 9. 19. To Christ we are to doe seruice and he hath put our neighbour in his stead so as that which is done to our neighbour shall be done to him our neighbour therefore must be serued of vs. And this is not against our libertie For we are free inwardly in conscience yet in the outward vse of our libertie we must be seruāts to mē The vse If we examine our liuer by this rule we shall find that there is very litle power of religion among men There are six sortes of men that liue in the breach of this rule The first are vsurers who lend for aduantage when they should lend freely to them that are in need these serue themselues and make a pray of all The second sort are ingrossers who gather in cōmodities to inrich themselues The third sort are idle per sons of what degree soeuer that spend their time in eating drinking sleeping gaming such are but vnprofitable burdens of the earth To this sort I referre beggars and vagabonds The fourth sort are Riotous persons that vse to goe from alehouse to alehouse from tauerne to tauerne and mispend that whereby they should maintaine their families and be seruiceable to their countrie The fift sort are Tradesmen who in their dealings vse lying dissembling fraud iniustice They seeke nothing but their priuate aduantage And this kind of men abounds in the world The last sort are drowsie and carnall Protestants who only seeke the things of this world and neuer so much as giue good example to seruants or children or any good counsell Beside all this it is the common fault of the world for men to serue themselues according to the common saying euery man for himselfe and God for vs all And the best men that are if they examine themselues shall find that they faile many waies and come short in the duties of loue to men with whome they liue This beeing so we are to acknowledge before God this maine offence of ours and to intreat for the pardon of it for Christes sake And euer hereafter to change our liues and to reforme them according to this rule And that is done on this manner Euery man hath or ought to haue 2 callings a general a particular The general is wherby we are called to be Christians In this calling we are to do good to all men by
Gospel I answer he could doe no otherwise If a priuate man shall erre he must first be admonished and then the Church must be told of it If he heare not the Church then iudgement may be giuen that he is a Publican and not before much more then if the Church shall erre there must first be an examination of the errour and them sufficient conviction and after conuiction followes the censure vpon the Church and iudgement then may be giuen and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia Great therefore is the rashnes and want of moderation in many that haue beene of vs that condemne our Church for no Church without sufficient conuiction going before If they say that we haue beene admonished by bookes published I say againe there be grosser faults in some of those books then any of the faults that they reprooue in the Church of England and therefore the bookes are not fit to conuince specially a Church And though Paul call the Galatians Churches of God yet may we not hence gather that the Church of Rome is a church of God The name it may haue but it doeth in trueth openly obstinately oppugne the manifest principles of Christian religion If any demaunde what these Churches of Galatia are I answer that they were a people of Asia the lesse and though they were famous Churches in the daies of the Apostle yet now the countrie is vnder the dominion of the Turke This shewes what God might haue done to vs in England long agoe for the contempt of the Gospell This againe shewes what desolation will befall vs vnlesse we repent and bring forth better fruits of the Gospell 3. Grace be with you and peace from God the father from our Lord Iesus Christ. 4. Who gaue Here is laid downe the second part of the Preface which is the Salutation propounded in the forme of a praier Grace and peace c. Grace here mentioned is not any gift in man but grace is Gods and in God And it signifies his gratious fauour and good will whereby he is well pleased with his elect in and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace Rom. 5. v. 15. and sets grace before the gift as the cause of it Here comes the errour of the Papists to be confuted which teacheth that the grace which makes vs gratefull to God is the infused gift of holinesse and charitie whereas indeed we are not first sanctified and then please god but first we please God by grace in Christ and then vpon this we are sanctified and indued with charitie Peace is a gift not in God but in vs and it hath three parts The first is peace of conscience which is a quietnesse and tranquilitie of minde arising of a sense and apprehension of reconciliation with God Rom. 5. v. 1. The second is peace with the creatures and it hath fiue branches The first is peace with angels for man is redeemed by Christ and by meanes of this redemption sinfull man is reconciled to good Angels Coloss. 1. 20. The second is peace with the godly who are all made of one heart and mind Isai. 11. 9. The third is peace with our selues and that is a conformitie of the will affections and inclinations of mans nature to the renewed minde The fourth is peace in respect of our enemies For the decree of God is Touch not mine annointed and doe my Prophets no harme Againe all things turne to the good of them that loue God The fift is peace with the beasts of the field God makes a couenant with them for his people Ose. 2. 18. The creatures desire waite for the deliuerance of Gods children Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske Psal. 91. The third part of peace is prosperitie and good successe whatsoeuer the righteous man doth it prospers And all things prospered in the house of Potipher when Ioseph was his steward because he feared God Gen. 39. 1 2. To proceed Paul sets downe the causes of grace and peace and they are two God the father and Iesus Christ. And here it must be remembred that the father and Christ as they are one God they are but one cause and yet in regard of the manner of working they are two distinct causes For the father giues grace from none but himselfe by the sonne and Christ procures grace and peace and he giues it vnto men from thefather Furthermore Christ is described by his propertie Our Lord and by his effects in the next verse The vse Whereas Paul beginnes his praier with grace we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace Rom. 11. v. 5. Vocation to saluation is of Grace 2. Tim. 1. 9. Faith is of grace Phil. 1. 29. Iustification is freely by Grace Rom. 3. 24. Loue is by grace 1. Ioh. 4. 9. Euery good inclination is of grace Phil. 2. 13. Euery good worke is of grace Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace Rom. 6. 23. To auoide any euill is the least good and euery good is of God It may be said that will in man is the cause and beginning of some good things Answer In the creating or imprinting of the first grace in the heart will is no cause at all but a subiect to receiue the grace giuen After the first grace is giuen will is an Agent in the receiuing of the second grace and in the doing of any good worke Yet this must be remembred that when will is an agent it is no more but an instrument of grace and grace in God is properly the first middle and last cause of grace in vs and of euery good acte Hence it followes that there be not any meritorious workes that serue to prepare men to their iustification and that the Cooperation of mans will with grace in the acte of conuersion whereby we are conuerted of God is but a fiction of the braine of man Lastly this doctrine is the foundation of humilitie for it teacheth vs to ascribe all to grace and nothing to our selues Secondly we learne that the cheife good things to be sought for are the fauour of God in Christ and the peace of a good conscience Consider the example of Dauid Psal. 4. v. 7. Psal. 73. v. 24 25. and of Paul who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is They spend their daies and their strength in seeking riches honours pleasures and they thinke not on grace and peace After the manner of beasts they vse the blessings of god but they looke not at the cause namely the grace of God Our dutie Aboue all things to seeke
the multitude among vs place their religion in comming to the Church in outward hearing in receiuing the sacrament in some kind of formall praying These things may not be condemned but the power and life of religion lies not in these things Wherefore we must not stand vpon outward painted shewes but looke what thou art betweene God and thy selfe that onely art thou in religion Thou praiest in the church but thou maist deceiue the world in this Tell me dost thou pray at home dost thou pray in thine owne heart vnto God by the spirit of praier then thou praiest indeede If thou canst approoue thy heart vnto God for any act of religion then is it done indeede els not Remember this Furthermore Paul here teacheth that our after proceedings in religion must be answerable to our first beginnings in the spirit And hence we may be aduertised of many things First here we must take notice of the follie of Popish religion For it beginnes in Gods mercie and the merit of Christ and it ends in our merits and satisfactions Secondly we must take notice of the common sinne of our times For in the practise of our religion we are deceiued We are not now that which we haue bin twentie or thirtie yeares agoe For now we see the world abounds with Atheists Epicures libertines worldlings newters that are of no religion and sundrie that haue heretofore shewed some forwardnes beginne to faulter and stagger and to looke an other way This is not to begin and ende in the spirit but to end in the flesh We are betime to amend this fault least if our former zeale be turned to present lukewarmes God in in his anger spue vs out Yong men must here be aduertised as they grow in yeares and stature so to grow vp in good things that both the first beginning and the after proceedings may be in the spirit Thus did Christ increase in grace as he increased in stature Lastly aged persons that haue begunne in the spirit must looke that they grow vp in the graces of the spirit more then others that they may end in the spirit It is said of the angel of Thiatira that his loue seruice and workes were moe at the last then at the first Reu. 2. 19. the same should be saide of all aged persons They which are planted in the house of God bring forth fruit in their old age Psal. 91. 16. It is the commendation of the old man that by reason of his manifold experience he knowes the father more then others 1. Ioh. 2. 14. It is the praise of Anna that shee continually serued God in fasting and praier beeing 80. yeares old When the outward man decaies the inward man should be renewed I speake all this the rather because aged persons are much wanting in this dutie For none commonly are so ignorant in the things of God as they they begin in the spirit but the affections of their hearts vsually end in the loue of this present world But they must be warned that as they goe before others in age so must they also exceede in the graces of the spirit We vse to say of children God make them good old men and it is well said An old man is to be regarded but specially a Good old man who is more to be respected then twentie of younger yeares Now aged persons when they grow in age and not in the spirit they loose their honour for age is a crowne of glorie when it is found in the way of righteousnes Prov. 16. 31. Let them therefore pray with Dauid Forsake me not O Lord in mine old age Psal. 71. 9. 4. Haue ye suffered so many things in vaine if so be it be euen in vaine The interrogation haue ye is as much as ye haue Because the question in this place counteruailes a speech affirmatiue And the wordes carrie this sense Ye haue professed the Gospel and ye haue suffered many afflictions for the same but now haue ye reuolted from the Gospel and therefore all your former sufferings are void or in vaine The words if they be in vaine are a limitation or qualification of that which was saide before and they carrie this sense Whereas I haue said that your sufferings are in vaine I speake it not simply but with some hope of your repentance which if it be then that which would be in vaine shall not be in vaine In this verse Paul sets downe a second reason to prooue the proposition of his first argument on this manner If ye receiued the spirit by my doctrine then is my doctrine true and ye fooles in reuolting from it For by this meanes the things which you suffered well ye now suffer in vaine The vse When Paul saith Haue ye suffered c. he signifies vnto vs the estate and condition of all beleeuers in this life that they must be bearers and sufferers The reason To this are we called 1. Pet. 2. 21. for we are called to resigne all reuenge to God and therefore of our selues to be bearers and sufferers Math. 5. 39. Resist not euill And we are called to imitate the passion of Christ who suffered beeing innocent and beeing reuiled reuiled not againe Moreouer it is for our good that we should beare and suffer 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded What if my cause be good must I then suffer Ans. Yea. The better thy cause is the better are thy sufferings they are blessed that suffer for righteousnes Paul commends himselfe by the multitude of his sufferings 2. Cor. 11. 13. Againe it may be demanded how long we must suffer Ans. Euen to the shedding of our blood if it be for the resisting of sinne Heb. 12. 4. Lastly it may be saide how shall we be able to doe this Ans. God is faithfull and will not lay on vs more then we shall be able to beare 1. Cor. 10. 3. By this we are admonished not to make a reckoning in this world of pleasure and delight as though the Gospel were a Gospel of ease and as we vse to say a gospel made of veluet but euery one of vs must take vp his owne crosse Luk. 9. 23. If thou wilt be my disciple denie thy selfe take vp thy crosse that is the particular affliction and miserie which God laies on thee Againe if in this world we must be sufferers by condition then in dissentions and differences we may neither giue nor take the chalenge but must be content to beare and put vp wrongs and abuses Lastly in these daies of our peace we must looke for daies of triall and affliction For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs more then fourtie yeares therefore no doubt the time of threshing fanning and grinding comes on that as the Martyr said we may be good bread to the Lord. And that we may be able to suffer for the name of God we must
if he fall into any offence of frailtie yet doth he not make a practise of sinne as the wicked and vngodly doe It may be saide the Galatians and all the Galatians are the children of God but what is that to vs Ans. They among vs that professe true saith in Christ with care to keepe good conscience are likewise to hold themselues to be children of God He beleeues not the Gospel that doth not beleeue his owne adoption For in the Gospel there is a promise of all the blessings of God to them that beleeue and there is also a commandement to applie the said promise to our selues and consequently to applie the gift of adoption to our selues When we are bidden to say Our father we are bidden to beleeue our selues to be children of God and so to come vnto him Therefore with Paul I say that all we that truly beleeue in Christ and haue care to lead a good life all I say are indeede the children of God The vse Comforts arising by this benefit are many First if thou be Gods child surely he will prouide all things necessarie for thy soule and bodie Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs when this is done our care is ended As for the good successe of our labours we must cast our care on God who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares liue like fatherlesse children Secondly in that we are children we haue libertie to come into the presence of God and to pray vnto him Eph. 3. 12. Thirdly nothing shall hurt them that are the children of God The plague shall not come neere their tabernacle they shall walke vpon the lyon and the aspe and tread them vnder foote Psal. 91. 13. All things shall turne to their good Rom. 8. 28. And the rather because the Angels of God pitch their tents about them Lastly God will beare with the infirmities and frailties of them that are his children if there be in them a care to please him with a Purpose of not sinning Malach. 3. 7. If a child be sicke the father or mother doe not cast it out of dores much lesse will God The duties First if ye be Gods children then walke worthie your profession and calling Be not vassalls of sinne and Satan carrie your selues as kings sonnes bearing sway ouer the lusts of your owne hearts the temptations of the deuill and the leud customes and fashions of this world When Dauid kept his fathers sheepe he behaued himselfe like a shepheard but when he was called from the sheepefold and chosen to be king he carried himselfe accordingly So must we doe that of children of the deuill are made the children of God And if we liue according to the lusts of our flesh as the men of this world doe whatsoeuer we professe we are in truth the children of the deuill Ioh. 8. 44. 1. Ioh. 3. Secondly we must vse euery day to bring our selues into the presence of God and we must doe all things as in his sight and presence presenting our selues vnto him as instruments of his glorie in doing of his will This is the honour that the child of God owes vnto him Mal. 1. 6. Thirdly our care must be according to the measure of grace to resemble Christ in all good vertues and holy conuersation For he is our eldest brother the first borne of many brethren and therefore we should be like vnto him 1. Ioh. 3. 2 3. Fourthly we must haue a desire and loue to the word of God that we may grow by it in knowledge grace and good life For this is the milke and foode whereby God feedes his childrē 1. Pet. 2. 2. Such persōs thē amōg vs that haue no loue or liking of the word but spend their daies in ignorāce securitie shew themselues to be no children of God The child in the armes of the mother or nurce that neuer desires the brest is certenly a dead child Lastly we must put this in our accounts that we must haue many afflictions if we be Gods children for he corrects all his children And when we are vnder the rodde of correction we must refigne our selues to the will and good pleasure of God This is childlike obedience and this must be done in silence and with all quietnes then God is best pleased The internall meanes of Adoption is Faith in Christ. And for the better conceiuing of it three questions are to be propounded The first what a kind of faith is this Ans. A particular or speciall faith and it hath three acts or effects The first is to beleeue Christ to be Jesus that is a Sauiour the second is to beleeue that Christ is my or thy Sauiour the third is to put the confidence of heart in him When Thomas felt the wounds of Christ he said My Lord and my God and thereupon Christ said Because thou hast seene thou beleeuest Ioh. 20. 29. Here marke that to beleeue Christ to be my Christ is faith Against this speciall faith the Papists obiect three arguments The first is this Euery speciall faith must haue a speciall word of God for his ground but there is no speciall word that thy sinnes or my sinnes are forgiuen by Christ therefore there is no speciall faith Ans. We haue that which in force and value is equiualent to a speciall word namely a generall promise with a commandement to applie the said promise to our selues Secondly I answer that the word and promise of God generally propounded in Scripture is made particular in the publike Ministerie in which when the word is preached to any people God reueales two things vnto them one that his will is to saue them by Christ the other that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God is as much as if an Angel should particularly speake vnto vs from heauen The second Argument Speciall faith say they is absurd because by it a sinner must beleeue the pardon of his sinnes before he hath it in as much as faith is the meanes to obtaine pardon Ans. The giuing and the receiuing of pardon and faith are both at one moment of time for when God giues the pardon of sinne at the same instant he causeth men to receiue the same pardon by faith For order of nature faith goes before the receiuing of the pardon because faith is giuen to them that are to be ingrafted into Christ and pardon to them that are in Christ for time it doth not and therfore this second argument is absurd The third Argument The full certentie and perswasion of Gods mercie in Christ followes good conscience and good workes and therefore faith followes after Iustification Ans. There be two degrees of faith A weake faith and a strong faith A weake faith is that against which doubting much preuailes in
Thirdly this doctrine serues to beate downe a point of naturall Atheisme in the heart of man which makes many thinke it a vaine thing to serue God and to heare his word Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption Psal. 73. 15. Many of them which professe the name of Christ will not be brought to keep the Sabbath daie and in their dealings they vse fraud and lying as other men doe and all is because they thinke they cannot liue by their religion Fourthly the onely way to establish a kingdome or common wealth is to plant the Gospell there for this makes an happie people And this is the maine cause of our happinesse and successe in this church and land And the obedience of the Gospel is it that makes euery man in his trade office and calling whatsoeuer it be to prosper Read Psal. 1. 3. 5. On the contrarie they are wretched and miserable that liue without the Gospell Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 3. 7. 6. To receiue the doctrine of the Apostles is an vnfallible marke of the Church of God For this is it that makes a people blessed and happie 7. We may not despise the preaching of the word 1. Thes. 5. 20. If we doe we despise our owne happinesse If it be said Preachers sometime are deceiued Answ. Marke the addition of Paul Prooue all things hold that which is good 2. Thess. 5. Touching the speciall loue of the Galatians to Paul First it may be demanded what was the cause of it Answ. The very Ministerie of the Apostle whose office it was to make Disciples Math. 28. 19. and so to plant the Church of the new Testament And for this cause he had a priuiledge to preach the truth so as he could not erre in things which he deliuered to the church 2. He preached with authority as hauing power to correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence Read Act. 20. 31. 4. He had a prerogatiue as the rest of the Apostles had after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And these are the meanes whereby this speciall loue was procured Secondly it may be demanded whether the Galatians did not more then keepe the law when they would haue plucked out their owne eyes and haue giuen them to Paul for thus they loue him more then their owne selues Ans. The commandement Thou shalt loue thy neighbour as thy selfe doth not prescribe that we must in the first place loue our selues and then in the second loue our neighbour but it setts downe the right manner of louing our neighbour and that is to loue him as hartely and vnfainedly as our owne selues The measure of loue is expressed when Christ saith we must loue on another as Christ loued vs. Ioh. 13. 34. There is a certen case in which we must consider our neighbour not only as a neighbour but also as a speciall instrument of God and thus are we in some respectes to loue and to preferre him before our selues Thus a subiect is more to loue the life of his prince then his own life Thus Paul was content to be accursed for the Israelites Rom. 9. 1. And the Galatians would haue giuen their eies to Paul that was so worthy an instrument of the grace of God In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ euen our eies hands feete yea and our life Vers. 16. Because I tell you the trueth We must after Pauls example speake the truth to all men Eph. 4. 25. Am I therefore your enemie the conclusion of the Apostles argument Here we see a corruption of nature which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that speake the truth selfe loue makes vs conceiue the best things of our selues Here then learne 1. To search thy heart and life that thou maiest know the very worst by thy selfe If thou wilt not know it now thou shalt know it to thy shame in the day of iudgement 2. Be vile and base in thine owne opinion Iob. 34. last 17. They are iealous ouer you amisse yea they would exclude you that ye should altogether loue them 18 But it is good to loue earnestly alwaies in a good cause and not onely when I am present with you The word zeale hath many significations here it is fittely translated ielousie Ye are ielous hereby much is signified that there is a spirituall marriage betweene Christ and his Church that the Church is the Bride Christ the bridegroome or husband the Gospel an instrument drawne touching the marriage the sacraments as seales the graces of the spirit as loue-tokens the Ministers of Christ as friends of the bridegroome and suters for him In this respect they put on the affection of Christ and are zealous for him This Ielousie is twofold pretended ielousie and true ielousie Pretended ielousie is when men falsely pretend the loue of the Church for Christs sake Thus Paul saith They are ielous that is they pretend a loue vnto you for Christs sake but indeede they doe it amisse And the reason follows They would exclude you namely from louing of me Others read the wordes thus they would exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs the difference in the Original is onely in one letter and the sense is the same that the false Apostles would exclude Paul from the loue of the Galatians that they onely might be honoured and loued Jt is good These words may be vnderstood either of the Galatians or of Paul I rather choose to applie them to Paul that for ielousie he may make an opposition betweene himselfe and the false teachers The sense is this that ielousie is a good thing if it be in a good cause that is if it be indeede for Christs sake and be alwaies the same And Paul addes further that this kind of ielousie is in himselfe because he is ielous ouer the Galatians not onely when he is present with them but also when he is absent and this he further confirmes in the two next verses The scope In these wordes Paul meetes with a conceit of the Galatians for they might happely say that their new Teachers loued them exceedingly and were zealous for their saluation Paul therefore answers by a comparison thus they are ielous ouer you but it is amisse nay ielousie for you is good The first part of the comparison is in the 17. verse the second in the 18. The vse When Paul saith that the false Apostles were ielous ouer the Galatians amisse he sets out the fashion of men in the world which is to doe things which are good in their kind but to doe them for wrong ends It is an excellent office to preach the word but some doe it of enuie and
may be well done good ends must be propounded and we must be constant in the good which we doe And thus Paul saith it is a good thing to be iealous 19. My little children of whome I trauell in birth againe till Christ be formed in you 20. I would I were nowe with you that I might change my voice for I am in feare of you Paul hath said before that his iealousie ouer the Galatians was good because it was in a good cause and it was constant not only in his presence but euen in his absence and this he declares here by two signes his loue now in his absence in the 19. verse and his desire in the second verse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated I trauel in birth signifies not only the trauel of the woman at the birth of the child but also the painefull bearing thereof before the birth And the words haue this sense O ye Galatians once heretofore I bare and brought you forth when I first preached Christ vnto you and because now ye are reuolted from my doctrine I am constrained once againe to beare you and to trauell with you in my Ministerie till by the operation of the Holy Ghost the right knowledge and the true image of Christ defaced by the false Apostles be once againe reformed and restored In these words my little children Paul takes to him the condition of a mother and he signifies his most tender and motherly affection to the Galatians It is the fashion of mothers when their children prosper and doe well to reioyce when they are sicke or die to mourne exceedingly and to be mooued with pitie and compassion The Galatians deserued no loue at Pauls hand for their Apostasie was very foule yet because there were some good things remaining in them and there was hope of recouerie he inlargeth his bowels towards them and shewes his loue with compassion If this be the case with Paul then great is the loue and compa 〈…〉 ion of God to his children If the child be sicke and froward the mother doth not cast it forth of the dores but shee tenders it and carefully lookes vnto it much more then will the Lord haue pittie and compassion Here then a maine comfort is to be remembred if we be of the number of them that beleeue in Christ haung vice hauing a care to please God our weakenesses and falls of weakenesse doe not abolish the mercie of God but are occasions to illustrate the same The weekenesse of the chide stirs vp compassion in the mother and Dauid saith as a father hath compassion on his children so hath the Lord compassion on them that feare him and marke the reason for he knowes our frame that we are but dust Psal. 103. 14. When Paul saith I trauell he signifies the measure of his Ministeriall paines that they were as the trauell of a woman with child and this he shewes plainely in the particulars 2. Cor. 11. 23. Elias that was sent in his time to restore religion was at length so wearied in this businesse that he desired the Lord to take him out of the world 1. King 19. 4. The paines of the prophet Isai made him crie My leannes my leannes Ieremie cries my bellie my bellie signifying that his griefes and his paines in the Ministerie were as the paine of the Colicke By this we see that they haue much to answer for before God that are in this calling and yet take little or no paines therein And that they which take the most paines come farre short of their dutie Againe when he saith I trauell he signifies the dignitie of the ministerie that it is an instrument appointed of God for the worke of regeneration for Paul compares himselfe to a woman in trauell and the worke of his ministerie to the trauell it selfe whereby children are borne to God This serues very well to stoppe their mouthes that condemne the vocall and externall ministerie When he saith I trauell againe he teacheth that if men fall after their first initiall repentance there is still a possibilitie of mercie and place for a second repentance We must forgiue till seaventie seauen times Mat. 18. 22. Much more will god doe it The parable of the prodigall son shewes that they which fall frō God after their calling and first conuersion may againe by newe repentance be recouered An obiection Pauls second trauell presupposeth a second regeneration in the Galatians and if they are borne againe the second time then in their Apostasie they fell wholly from god Answ. When Paul saith J trauell againe he doth not presuppose any second spirituall generation for the child of God is but once begotten to the Lord and Paul here calls the Galatians little children because euen in the time of their fall the seede of God still remained in their hearts And because the image of Christ was againe to be reformed and restored in the Galatians in this respect he saith I trauell againe of you The end of Pauls ministerie is expressed in the words till Christ be formed in you that is till as it were the counterfeit or image of Christ be stamped and imprinted in your hearts This image hath two parts The first is a Right knowledge of Christ in respect of his natures and offices as they are set forth in the word This knowledge was defaced in the Galatians when they ioyned workes with Christ for then they made him to be an imperfect Sauiour The second part of this image is a Conformitie with Christ Rom. 8. 29. It is twofold conformitie in qualitie and conformitie in practise Conformitie in qualitie is againe twofold The first is a Conformitie to the death of Christ when the vertue thereof works in vs a death of sinne and when we suffer as Christ suffered in silence contentation obedience subiecting our selues to the will of God The second is a conformitie to the resurrection or life of Christ and that is when we liue not onely a naturall but also a spirituall life which is to submit our selues to be ruled by the word and spirit of Christ. Conformitie in practise is when we carrie ourselues as Prophets in the confession of the name of Christ in teaching exhorting and admonishing one another as Priests to offer our bodies and soules in sacrifice to God as spiritual kings bearing sway ouer the lusts and corruptions of our own hearts And thus is Christ to be framed in the hearts of men The vse Here we see the end of all preaching is to make sinnefull men to become new creatures like vnto Christ this is the drift of the ministerie and the doctrine that tends to this purpose is sound and wholesome Againe here we see that in the new Testament there is but one rule and order for all men and that is the rule of Christ Take vp thy crosse and follow me and for this cause the Ministerie serues to frame Christ in the hearts of all beleeuers
will be iustified by one act of the law is bound to performe the rest for his iustification Abolished from Christ that is Christ is become an idle and emptie Christ vnto you Whosoeuer are iustified by the law that is are of opinion that they are to be iustified by the workes of the law For indeede a sinner cannot be iustified by the law but onely in his owne false opinion Grace that is the loue and fauour of God The resolution The third verse is a confirmation of the reason in the second verse and it may be framed thus He which is bound to keepe the whole law hath no part in Christ he which is circumcised is bound to keepe the whole law therefore he which is circumcised hath no part in Christ. The 4. verse is a repetition of the second verse with a declaration therof for he shewes what he meanes by circumcision namely iustification by circumcision and consequently by the whole law And therefore when he had said If ye be circumcised he changeth his speach saying Whosoeuer is iustified by the law Againe least men might thinke it a small matter to be abolished from Christ he shewes that it is indeede to fall from grace The vse These verses are as it were a thunderbolt against all Poperie And first of all I vrge the argument of Paul against the Popish Church and against the Popish religion If ye be iustified by the law ye are abolished from Christ and fallen from Christ. Answer is made that the words are to be vnderstood of such workes of the law as are from nature and goe before faith and not of such workes as are from grace and follow faith for such workes they say are from Christ and stand with him I answer the words of Paul are to be vnderstood of all workes of the law whether they be from nature or from grace For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians therefore they were and had bin long regenerate persons now men regenerate looke not to be iustified by works of nature but by good workes which are workes of grace And Paul saith Eph. 2. 10. We are not saued by workes which God hath ordained that we should walke in and these are the best workes that are or can be Againe Tit. 3. 5. Of his mercie he saued vs and not of workes of righteousnes By this text we further see that we and the Papists differ not about circumstances vnlesse Grace and Christ be circumstances Againe we see that the Church of Rome is indeede no Church because by maintaining iustification by works it is abolished from Christ and fallen from grace Againe I vrge Pauls argument against them on this manner He which is debter to the whole law hath no part in Christ he which is iustified by workes is debter to the whole law therefore he which is iustified by workes hath no part in Christ Let them answer if they can I turne the same argument another way thus He which is iustified by workes is bound to keepe the whole law but no man can keepe the whole law therefore no man can be iustified by workes They answer to the minor by making a double fulfilling of the law one for this life the other for the life to come and both in their kind perfect The fulfilling of the law for the time of this life they say it is to loue God aboue all creatues in truth and that he which doth thus much fulfills the law and is no offender Hereupon they inferre that works may be answerable to the law and be opposed to the iudgement of God And for this doctrine they alleadge S. Augustine I answer againe that Paul in this place takes it for a confessed truth that no man can fulfill the law and he vrgeth it as a great inconuenience that any man should be bound to keepe the whole law And before he hath said He which is of the workes of the law is cursed Gal. 3. 10. which could not be if there were a fulfilling of the law for the time of this life As for Augustine it is true he makes two fulfillings of the law and one of them for the time of this life but this he saith is imperfect and this imperfection he makes to be a sinne whereas the Papists of our time teach that men may fulfill the law for the time of this life without sinne Where Paul saith If ye be circumcised marke how the false Apostles abuse circumcision It is by diuine institution a seale of the righteousnes of faith and they make it a meritorious cause of saluation It is indeede rather Gods worke then our worke and they make it their owne worke and that meritorious before God Like doe the Papists at this day Baptisme is a signe and seale of Gods mercie by diuine institution and they turne it into a physicall cause which containes and conferres grace In like sort they turne the workes of the spirit almes praier fasting contrition yea their owne traditions confession satisfaction and such like into meritorious causes of iustification and life And this is the fashion of deceiuers to retaine the names of holy things but not to retaine the right vse of them As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament so is baptisme in the new an obligation or bond whereby we haue bound our selues to liue according to all the lawes of God Matth. 28. 19 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies for few there be that thinke vpon and performe this obligation We are further to obserue the condition of the law It is wholly copulatiue All the parts of it are linked one to another He that is bound to one commandement is bound to all he that keepes one indeede keepes all he that breakes one in respect of the disposition of his heart is a breaker of all Iam. 2. 10. he that makes no conscience to keepe some one commandement if occasion be offered will breake any Hence it followes that true regeneration is that which is a reformation and change according to the whole law of God and containes in it the seedes of all good duties Christ saith He that is washed is all cleane Ioh. 13. 10. Iosias turned to God according to the whole law Zacharie and Elizabeth walke in all the commandements of God without reproofe Luk. 1. Dauid saith He shall not be confounded when he hath respect to all the commandements of God Psal. 119. 6. On the contrarie he which hath many excellent things in him if he liue in the manifest breach of some one commandement is sound in none nay indeede he is guiltie of all Herod did many good things and yet all was nothing because he liued in incest Mark 6. 20. The deuill is able to bring a man to perdition as well by one sinne as by many Whereas Paul saith
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
the most of vs are barren trees that beare no fruit but the bad fruits of the flesh and therefore we may iustly feare the curse that God laid vpon the figgetree Luk. 13. 7. and looke euery day to be stocked vp Matth. 3. 16. Againe good workes are made acceptable to God euen by his grace and therefore they are called the fruits of the spirit and hence it is that they are acceptable to God Rom. 15. 16. We that are by nature wild branches must be taken out of old Adam and set into Christ and after our inscition draw a new sappe and life from Christ namely his spirit and then our actions shall be fruits of the spirit and consequently acceptable to God Lastly hence it followes that free will of it selfe is like a dead or rotten peece of wood and that it beares no fruit but as it is quickned by the spirit Ioh. 15. 5. Thus much of the propertie now follow the kindes of the workes of the spirit Loue It may be demaunded how it is a fruit of the spirit Ans. First the spirit of God workes faith then regeneration then loue 1. Tim. 1. 5. Loue follows faith because we must know first that we are loued of God before we can loue God 1. Ioh. 4. 19. And loue follows regeneration because till the will and affections be changed there is no place for loue The Papists then erre who teach that the first act of loue that is the inclination to loue God and man aright is in nature and that the second act namely the exercise of loue is from the spirit Againe they erre in that they teach that Charitie or loue is the formall righteousnes of a Christian. For it is a fruit that follows regeneration The loue here mentioned is either of God or of man The loue of God is an holy affection whereby we loue God in Christ for himselfe There are three speciall signes whereby it is discerned I. a desire of fellowship with God and Christ and the holy spirit and therefore to be much and frequent in the vse of the word and praier because in the word God speaks to vs and in praier we speake to him II. To loue the word of God aboue all earthly treasure and to tread our owne wills vnder foote and to desire that Gods wil may be preferred in all things 1. Ioh. 2. 5. There are many houses among vs where the cards and tables are walking but the Bible is seldome or neuer seene And this argues the want of loue III. The loue of them that loue God and Christ. The loue of our neighbour is to loue him simply in and for the Lord and for no other by-respect The signe of this loue is to loue not in word but indeede And this is to loue indeede to shew loue and to do good when we are wronged and abused to them that wrong vs and abuse vs. Ioy Ioy is twofold ioy of glorie after this life and the ioy of grace in this life and it stands in three things The first is to reioyce in the true acknowledgement of God that he is our god and reconciled to vs in Christ. The second is to reioyce in the worke of our regeneration The third is to reioyce in the hope of eternall glorie This ioy of grace hath a double fruit First it moderates all our sorrows and makes vs reioyce in the middest of our afflictions 1. Thess. 5. 16. Secondly it causeth men to reioyce at the good of their neighbours Rom. 12. 15. And this ioy is here meant specially For ioy is here opposed to enuie and emulations This fruit shewes that we are most of vs bad trees For the ioyes of the world be for the most part in iniquitie and in the workes of the flesh And it is our common sinne not to reioice but to pine away with griefe as Cain did when we see Gods blessing vpon our brother Peace It is a care and desire to maintaine concord as much as may be if it lie in vs. Rom. 12. 18. It is an excellent vertue For the kingddome of God stands partly in peace Rom. 14. 17. For the maintenance of peace obserue two rules I. Neither take offence nor giue offence Abraham chose rather to lose his right then to offend Lot Gen. 13. and so did Christ. Matth. 17. 27. II. Seeke to edifie one another either doe good or take good Rom. 14. 19. Long-suffering is to moderate our anger and desire of reuenge when many and great wrongs are done to vs. It is an excellent fruit but it takes very hardly in these parts For our manner is a word and a blow a word and a stabb a word and a writte Set and sow this plant in the forrowes of your hearts that the weede of reuenge ouergrow it not vse these remedies I. Gods commandement forbids rash anger Iam. 1. 19. for it is a degree of murder II. The example of God who is slow to anger and of Christ who is meeke and lowly Math. 11. III. All wrongs done to vs by men come by Gods prouidence to which we are to subiect our selues IV. The goodnesse of God who forgiues more to vs then we can forgiue V. There is danger of Gods anger For vnlesse we forgiue we are not forgiuen And we craue forgiuenesse as we forgiue VI. It is the dutie of loue to suffer and beare 1. Cor. 13. VII It is a point of iniustice to reuenge our selues for then we take to our selues the honour of God and against all equitie we are both the parties and iudge and witnesse and all VIII We are often ignorant of the mindes of men in their actions and of the true circumstances thereof and so may easily be deceiued Obiect I. Anger is a sudden affection therefore it cannot be ruled Ans. Meanes are to be vsed before hand when we are quiet then shall we better restraine it Obiect II. It is hard for flesh and blood to doe this Ans. We are more then flesh and blood For we haue the spirit of God els we are but hypocrites Gentlenesse Gentlenesse is to giue good speech and to shew good countenances euen to them that wrong vs and abuse vs without any minde or desire to reuenge Rom. 12. 14. Eph. 4. 32. The curtesie of the world in the cappe and the knee and all the complements of humanitie is commonly seuered from good affection and it is often the maske of enmitie and therefore it is but a worke of the flesh Right curtesie is with an honest heart to blesse when we are wronged Goodnesse It is a vertue whereby we communicate to others the good things that are in vs for their good and benefit It is prescribed by Paul in other tearmes when he saith Communicating to the necessities of the Saints Rom. 12. 13. Question I. What are we to communicate Answ. The gifts of our minde our temporall goods yea our liues too if neede be 1. Ioh. 3. 16. Question II. Why
it to the view of the world without prâ—mising somewhat in way of excuse for my boldnes For if Hirtius or as others thinke Oppius beeing importuned by his friend to continue the Commentaries which Caesar left vnfinished durst not presume to make a Supplie without making first an Apologie for himselfe for attempting to take in hand so great a taske seeming therein to compare with him who was incomparable Iust cause haue I to excuse my selfe for this my bold attempt in vndertaking to equall him who in the iudgement of all saue such as esteeme of Writers by tale and not by touch is so substantiall concise exact methodicall that as it is said of Caesar he hath discouraged wise men from writing But seeing J doe not in the vaine confidence of mine owne sufficiency or exactnes of the worke proclaime a chalenge to all mens censures nor yet take vpon me as some haue don in other writers so to carry the Author along that the Reader shall not perceiue but that he is still reading him nor know where he endeth or where I beginne for that beeing impossible to attaine were follie to attempt but oenly to finish that which otherwise should haue bin imperfect to satisfie the request of my frieÌ„ds to helpe forward the Lords building though not as a master builder with hewen stones or polished Saphirs yet as a seruer and vnderlabourer as it were with a handfull of rubbish I hope I shall obtaine at least this fauourable construction to be thought as farre from vanitie herein as my conscience doth witnesse with me I did it in simplicitie and without affectation of singularitie And if it were no presumption in Gillebertus to finish Bernards Sermons vpon the Canticles nor in Clichtoveus to supplie foure bookes which were wanting in Cyrils Commentaries vpon Iohn nor in Wolfius Reuterus and other moderne writers to continue the Commentaries of Martyr Zanchius c. but rather workes worthie great commendation and deseruing well of the Church of God I trust it wiil not be imputed to me as a vice which in others is accounted as a vertue Further if I shall seeme to any with the vnskilfull limmer to haue ioyned humano capiti cervicem equinaÌ„ in that I exceede as much the other part in prolixitie as come short of it in dexteritie I hope I shall the more easily obtaine pardon considering it was my first draught not hauing taken pensill in hand before and seeing the worke which I was to finish was caput Veneris the faire face of Uenâ—â—s I chose rather because I could not hit of the iust proportion which J aimed at to exceede measure a little then to be defectiue thinking thereby to sute them the better seeing beautie or fairenes to speake more properly consists only in greatnes as the Philosopher saith And some perhaps may think that it falleth out well in that I haue giuen it more bodie because it had lesse spirit But what others thinke or say for as in other things so in this lookers on will haue their words it skilleth not so I may haue the approbation of the godly and well affected Reader especially your Worshipfull â—â—tronage to whome I humbly commend it as the first fruits of my labours a simple floure growing in a schollars garden desiring it may be suffered to grow either in the shadow or sunneshine of your protection that so of the godly it may be better accepted and of the caterpiller the lesse touched those I meane which will correct the Uerbe before they vnderstand the Nowne condemning that which they ought rather to commend at least which they cannot amend Uouchsafe therefore Right Worsh. to receiue this poore present as a pledge of my vnfained loue and humble dutie and a testimonie of my thankefulnes to God for his manifold graces of prudence iustice sobrietie meekenes humilitie liberalitie bestowed vpon you especially your loue of his truth and continuall meditation in his word which was the thing that mooued me all by-respects sâ—t aside to offer this Commentarie to your view and to haue it graced with your countenance that by this meanes I might the more stirre vp and kindle if it were possible your loue and liking of the word by adding fewel to the fire and oyle to the flame It is recorded of Theodosius the second that he writ the New Testament ouer with his owne hand and of Alphonsus King of Spayne and Naples that he read the Bible 14 times ouer with the ordinarie Glosse the best helpe he had in those daies And J doubt not but that you will peruse this exposition at your leisure and still continue to reade the holy Scripture as hetherto you haue done and so be answerable to that which is voiced of you and to that extraordinarie commendation which your faithfull Pastour hath often giuen of your diligence and dexteritie in that behalfe Now let me adde this one thing that though there be not the like efficacie in a dead letter that is in a liuely voice yet the bare reading of the Scripture is of great and singular vse which may appeare by this that it is so often commanded by preâ—â—pt so highly commended by the practise of the Saints and so straightly forbidden as by cruel Antiochus so by the Romane Antichrist neither dare I denie but that God hath and doth vse it not onely as a meanes of edification but also of working the conuersion of many of his seruants as Augustine confesseth of himselfe that he was conuerted by reading that place in Paul Rom. 13. 14. conuerted I say not as a heretike onely which is reclaimed from his erronious opinions but as a lost sheepe which is reduced and brought home from the errour of his way Notwithstanding in reading the Scripture to goe alone is not so safe a guide therefore is necessarie as the Eunuch confesseth which may be as the Mercurialis statua to point a man to the right way And this guide is either the outward or the inward guide the outward guide I speake of reading onely is a Commentarie especially such a one as a sanctified spirit hath much breathed vpon seeing it is the best learning the Theorick of him which is skilfull in the Practicke The inward guide is the spirit of Reuelation which dwelleth onely in a humble docible and obedient heart which whosoeuer bringeth hath apromise that he shall know the truth Ioh. 7. 17. and vnderstand the secrets of God Psal. 25. 14. and without which the Scriptures are but as a Riddle or a clasped booke For the full and perfect knowledge of the word consisteth as Epiphanius saith in vnderstanding and feeling that is not in bare speculation onely swimming in the braine but in a sensible sauing knowledge sinking into the affections of the heart and by this latter the comfortable meaning of the Scripture is better vnderstood then by all the speculations of the most curious Skepâ—â—kes as
others Lastly in that spirituall men especially the holy men of God and ministers of his word are the Lords surgeans to bind vp the broken and raise those that are fallen as also his physitians to restore those that are in a spirituall consumptioÌ„ of grace we ought to make great account of theÌ„ haue them in singular loue for their worke sake 1. Thes. 5. 19. For if we must honor the bodily Physitian as Syracides saith Eccles. 38. vers 1. who cureth but the diseases of the bodie how much more ought we to honour spirituall physitians which cure the spirituall maladies of our soules The fourth and last point is the manner how we must restore laid downe in these words in the spirit of meekenesse Meekenes is the setling or quieting of the minde freeing it from perturbation especially in repressing the reuengeful affection A meeke and quiet spirit are ioyned together 1. Pet. 3. 4. A notable example hereof we haue in Moses who beeing prouoked in stead of anger shewed meekenes It further makes a man to yeeld of his right and not to prosecute the matter in rigour and extremitie and so it is opposed to seueritie 1. Cor. 4. 21. Shall I come vnto you with arodde or in loue and the spirit of meekenesse Hence ariseth another propertie it bridleth the tongue and the outward man either by silence as Christ being prouoked waâ— dumme and opened not his mouth Isay 53. 7. was silent and answered not a word Luk. 23. 9. or by a soft and gentle answer which asswageth wrath Pro. 15. 1. There is great reason why men should restore their brethren in all meekenesse for without it there is nothing but swelling and faction but troubles and tragedies Againe as meekenesse is necessarie for euery Christian Coloss. 2. 12. Tit. 3. 2. so it is most necessarie for him that would fruitfully and effectually reprooue Hence it is that the Apostle commands vs to Instruct theâ— in meekenesse that are contrarie minded 2. Tim. 2. 25. Motiues to inforce this dutie are these First the exhortation and example of Christ to be followers of him 1. Cor. 11. 1. who was lowly and meeke Math. 11. 29. for he waâ— ledde as a sheepe to the slaughter and like a lambe dummâ— before his shearer so opened he not his mouth Isa. 53. 7. When he was reuiled reuiled not againe when he suffered he threatned not 1. Pet. 2. 23. as it may appeare by that meeke answer If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Ioh. 18. 23. Paul hath no stronger argument to exhort the Corinthians then by the meekenesse and gentlenesse of Christ. 2. Cor. 10. 1. Secondly it is a vertue which God doth make great account of 1. Pet. 3. 4. A â—eeke and quiet spirit is before God a thing much set by Thirdly God hath made excellent promises to them that are of a meeke and humble spirit that he will guide them in iudgment and teach them his waies Psal. 25. 9. That they shall be hid in the day of the Lords wrath Zeph. 2. 3. That they shall inherit the earth Math. 5. 5. Fourthly consider the comfortable effects the good that comes thereby A soft meeke and milde answer turneth away wrath Prou. 15. 1. Meeke and gentle behauiour heapeth coles of fire vpon our enemies head Rom. 12. 20. A soft toâ—gâ—e breaketh the bones Prou. 25. 15. See the example of Gideon appeasing the Midianites Iudg. 8. 1. c. and Abigail pacifying Dauid 1. Sam. 25. Fiftly without meekenesse we cannot sauingly heare the word either read or preached Iam 1. 21. It is further said we must restore in the spirit of meeknes The word spirit is added because it proceeds from the spirit of god who is both the worker and continuer thereof as on the contrarie the spirit of iealousie Numb 5. 14. the spirit of errour 1. Ioh. 4. 6. the spirit of vncleanesse Zach. 13. 2. the spirit of giddines Isa. 19. 14. the spirit of slumber Isa. 29. 19. are so tearmed because they proceede from a wicked spirit So quicke motions sudden perturbations strong affections proceeding either from the spirit of God or of SathaÌ„ are tearmed by the name of spirit Hence we learne that the holy Ghost is author not onely of meeknes but of all sanctifying graces and therefore is called the spirit of wisedome and vnderstanding the spirit of counsell and strength the spirit of knowledge and of the feare of the Lord Isa. 11. 2. Secondly this teacheth vs that all true vertues are wrought onely by the operation of Gods spirit in vs for though there be diuersities of gifts yet it is the same spirit 1. Cor. 12. 4. and therfore the vertues of the Heathen are but glittering sinnes Thirdly that when we see the gifts or graces of God in our selues or others we returne all the praise and glory to God from whome they proceede ascribing nothing to our selues Fourthly this shewes to whome we must haue recourse in our neede namely not to the virgin Marie nor any Saint who stand in as great neede of the fauour of God as our selues but to God alone who is the fountaine of grace Ierem. 2. 13. Lastly in that the spirit is set before meekenesse it shewes that the spirit of God is present with his graces to inspire them to cherish and increase them Therefore the commandement Quench not the spirit 1. Thess. 5. 19. is to be obeyed if we will retaine the graces of God Thus much of the dutie The reasons vsed by the Apostle to enforce this dutie follow to be considered they are two The first is implyed in the word Brethren which is of great force to perswade vs to vse moderation lenitie and gentlenesse Abraham could vse no stronger argument to pacifie Lot then this Let there be no strife betweene thee and me for we are brethreÌ„ Gen. 13. 8. Moses vsed it as a motiue to accord two Ebrewes Sirs yâ— are brethren why doe you wrong one to another Act. 7. 26. For it is a shame that those whome nature hath so neerely conioyned should be so farre disioyned in affection But the reason beeing taken from spirituall brethren such as are not onely brethren in the flesh but also in the Lord hauing the same God for their father the same Church for their mother Christ for their elder brother beeing begotten by the same immortall seede washed by the lauer of one newe birth conglutinate by the sinewes of the same faith nourished by the milke of the same word is so much the stronger by how much grace is a straiâ—er bond then nature therefore Paul would haue vs restore one another in the spirit of meekenesse because we are brethreÌ„ Nay persons excommunicate are not to be accounted as enemies but to be admonished as brethren 2. Thess. 3. 15. The reason why men vse no more mildnesse in their reproofes is because they forget themselues to
therefore no man ought to be wearie of well doing It consisteth of two parts of a rule or precept in the former part of the verse Let vs not therefore be wearie of well doing and a reason of the rule or a motiue to incite vs to the performance thereof in the latter part for in due season we shall reape if we faint not In the rule the Apostle speakes that plainely which in the former verses he had deliuered more obscurely for here he expounds himselfe what he meant by sowing to the spirit namely doing of good or as it is in the next verse doeing of good vnto all which may also appeare by that which followeth we shall reape if we faint not that is we shall reape the fruit of that which we haue sowne to the spirit if we faint not therefore to sow to the spirit is nothing els but to doe good Now by well doing the Apostle meaneth not onely the outward worke whereby our neighbour is furthered helped relieued but the doing of it also in a good manner and to a good ende so as it may be a good worke indeede not onely profitable to our neighbours and comfortable to our selues but acceptable to God This is a most necessarie precept for most men are soone wearie of a good course like to these Galatians who beganne in the spirit but beeing wearie of that walke turned aside and made an ende in the flesh Gal. 3. 3. Like Ephraim and Iudah whose goodnes was as a morning cloud and as the morning dowe which vanisheth away Hos. 6. 4. This wearisomnes in well doing hath seased vpon the most euen vpon all drowsie professours which are the greatest part as may appeare by this in that some if they be held but a quarter of an houre too long or aboue their ordinarie time are extreamely wearie of hearing the word And as for duties of mercie and liberalitie putting vp iniuries and tolerating wrongs they are readie to make an ende as soone as they begin And as for Prayer and thanksgiuing and other parts of the worship of God most men say in their hearts with the old Iewes what profit is it that we keepe his commandements and that we walke humbly before the Lord of hosts Malach. 3. 14. nay they count it a wearines vnto them and snuffe thereat Malach. 1. 13. Hence it is that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties with alacritie and chearefulnes and so often in rousing vs from that drowsines and deadnes wherewith we are ouerwhelmed Luk. 18. 1. Our Sauiour Christ propounds a parable to this ende to teach vs that we ought alwaies to pray and not to waxe faint Eph. 3. 13. I desire saith Paul that ye faint not at my tribulations 2. Thess. 3. 13. And ye brethren be not wearie in well doing And so in this place Let vs not therefore be wearie of well doing Nowe the reasons which make men so wearie of wel doing are in generall these three First the strength of the flesh which euen in the regenerate is like the great gyant Goliah in comparison of poore Dauid Secondly the weakenesse of the spirit and spirituall graces Thirdly the outward occurrences and impediments of this life In speciall they be these First men by nature are wolues one to another Esay 11. v. 6. and so they continue til this woluish nature be mortified and renued by grace beeing so farre from helping furthering releeuing tollerating one another or performing any other dutie of loue that contrarily they are readie to bite and deuoure one another Gal. 5. 15. Secondly oftentimes it commeth to passe that other mens coldnesse doth coole our zeale their backewardnesse slacketh our forwardnesse Thirdly many thinke it a disgrace and disparagement vnto them to stoope so lowe as to become seruiceable vnto their inferiours Fourthly there are many things which discourage vs from well doing either the partie is vnknowne vnto vs as Dauid was to Naball for which cause he would not releiue him in his necessitie or eise seemeth vnworthy of our helpe being such as through rior harlots lewd company hath brought himselfe to miserie and beggerie Or such as reward vs euill for good hatred for our good will or such as are querulous alwaies complaining though neuer so well dealt withall all which make men cold in the duties of loue Fiftly some there be which faine dangers and cast perils which hinder them from doing the good they should The slothfull person saith a lyon is in the way c. Lastly the manifold occasions and affaires of this life doe so distract the minde as that a man is soone wearied yea in the best things Besides many see no reason why they should spend themselues in doing good vnto others Now to all these obstacles and pul-backs we are to oppose the Apostles precept Let vs not be wearie of well doing For verely if the consideration of these small occasions and rubbes that lie in our way daunt and dismay vs and so stoppe our course we shall neuer be plentifull in good workes we may happly put our hand to the plowe but a thousand to one we shall looke backe againe with Lots wife cast a long looke toward Sodom and with the Israelites in our hearts turne againe into Egypt For as he that obserueth the winde shall not sowe and as he that regardeth the cloudes shall neuer reape Eccles. 11. 4. So he that regardeth the ingratitude of some the euill example of others the manifold distractions and occurrences of this life and shall cast perils in carnall wisdome of this and that trouble or inconuenience that may ensue shall neuer doe his dutie as he ought And assuredly he that fainteth in a good course and giueth it ouer before he come to the ende is like vnto the slothfull husbandman who hauing plowed and tilled and in part sowed his ground giueth ouer before he haue finished it and so either the parching heate doth wither it or the nipping colde doth kill it or the foules of the aire deuoure it Now most men are sicke of this disease which shewes the greatnes of our corruptions and that the best Christians haue a huge masse or lumpe of sinne in them and but a sparke of grace in that they are seldome or neuer wearie in scraping together of riches in following their pleasures in pursuing honours and hunting after preferments and yet are quickly wearie in duties of pietie iustice and mercie albeit they haue an vnspeakable reward annexed vnto them Well whatsoeuer the corrupt practises of men be let vs learne our dutie to goe forward without wearinesse nay to do good with chearefulnesse as Paul saith of himselfe Philip. 3. forgetting that which is behind and indeauouring himselfe to that which is before Let vs consider that it is the propertie of a liberall minde to deuise of liberall things and to continue his liberality Esay 32. 8. Neither is this
nay they cannot totally and finally fall from grace For first if any thing should make them fall away it is sinne but they cannot sinne because the seede of regeneration and grace remaineth in them 1. Ioh. 3. 9. And though the Church sleepe yet her heart waketh Cant. 5. 2. And if any thing make them faint it is affliction and persecution but these and all other crosses worke together for the best vnto them that loue God Rom. 8. 28. And therefore these are no hinderances but furtherances rather to their saluation Secondly they are built and founded vpon the promise of God I will put my spirit into their hearts so that they shall not depart from me Ierem. 32. 40. Therefore Christ doth so preserue them by his power preuent them by his grace guard and guide them by his spirit that they shall neuer fall away and that none shall plucke them out of his hand Ioh. 10. I adde further that they are built vpon the trueth and fidelitie of his promise God is faithfull and wil not suffer you to be tempted aboue that you be able but will giue the issue with the temptation that ye may be able to beare it 1. Cor. 10. 13. Thirdly vpon the praier of Christ who praied that they might be kept from euill Ioh. 17. 15. that they might be one in the Trinitie as he in the father and the father in him v. 21. that they may be with him and see his glorie v. 24. Now Christ was alway heard in that which he praied for Ioh. 11. 42. Lastly vpon the life of Christ which is communicated to all his liuing members Gal. 2. v. 20. When Christ which is their life shall appeare then shall they also appeare with him in glorie Coloss. 3. 4. Quest. If they cannot altogether faint and fall away why doth the holy Ghost make a doubt of it as though they might Ans. It is the will of God to mooue vs to perseuerance and to stirre vp our dulnesse by such speeches that we should not be wanting to our our selues in the vse of the meanes 10. While we haue therefore time let vs doe good vnto all men but specially to them which are of the houshold of faith In these words the Apostle doeth iterate the conclusion propounded in the sixt verse as also in the ninth verse immediately going before that we should doe the good we can while we haue time and withall he doeth illustrate it both by the obiect to whome we must doe good and by the circumstance of time howe long we must continue therein And herein he answereth a secret demande which might be made vpon the former rule for whereas it might be thought that the Gentiles which professe not the same religion with vs were to be neglected or at least not so respected as we reade Act. 6. v. 1. the Gretians were neglected of the Ebrewes in their daily ministerie the Apostle answereth that we must not restraine our bouÌ„tie and goodnesse onely to those that are of the same religion with vs but enlarge it vnto all We must doe good vnto all men but specially to them of the houshold of faith In the words we may consider three things First the dutie it selfe Let vs doe good Secondly the obiect or persons to whome we must doe good which is laid downe comparatiuâ—ly we must doe good to all but specially to those that are of the houshold of faith Thirdly the circumstance of time when and how long we are to doe good whilest we haue time of these in order and first of the dutie This generall dutie of doing good is recommended vnto vs by sundrie arguments The first may be taken from the maine ende and scope of a mans life in this world which as Paul signifieth in this place is nothing else but to doe good and this doing of good standeth in three things the first concerneth God in praysing magnifying and adoring his holy name Dauid had an eie to this ende when he desired to liue for no other ende but that he might praise God O let my soule liue and it shall praise thee The second concerneth our selues in seeking the kingdome of God and the righteousnesse thereof by making our calling and election sure by good 2. Pet. 1. 10. This ende of a mans life Salomon intimateth when he saith Let vs heare the end of all feare God and keepe his commandements for this is the whole dutie of man Eccles. 12. v. 13. The third concerneth our brethren in doing good vnto them so farre forth as possibly we can in the compasse of our calling for it is the ende of euery mans calling in seruing of men to serue God and this is that which Paul vrgeth in this place to be beneficiall vnto all The second may be taken from the example of God himselfe We must doe good to them that hate vs that we may be the children of our heauenly father Matth. 5. v. 44 45. For we are more conformeble vnto God in doing good vnto others it beeing an essentiall propertie in God to doe good to euery man seeing that euery creature doth drinke or at least taste of the sweet cuppe of Gods goodnesse Psal. 145. v. 9. then in receiuing good from them for he receiueth nothing from vs as Dauid saith My goodnesse reacheth not to thee Psal. 16. v. 2. To the exaÌ„ple of God we may add the exaÌ„ple of godly kings The cheifest praise and commendation of Hezekiah and Iosiah is noted by their goodnesse Concerning the rest of the acts of Hezekiah and his GOODNESSE they are written 2. Chron. 32. 32. Concerning the rest of the acts of Iosiah his GOODNESSE doing as it was written in the Lawe of the Lord beholde they are written 2. Chron. 25. 26 27. And this excellent name of goodnesse or bountifulnesse was as it may seeme by the Lawe of nations ascribed to Princes and Potentates in that it best beseemed them as in name so in the vertue it selfe to expresse the diuine nature of God by and therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bountifull benefactors or gratious Lords Luk. 23. 25. The third is drawne from testimonie diuine and humane Our Sauiour Christ saith It is a blessed thing to giue rather then to receiue Act. 20. 3. that is to doe good rather then to receiue good Nazianzen saith that a man doth resemble good in no propertie so much as in doing good And the heathen Orator Demosthenes could say that doing of good and speaking the truth makes vs most like to God himselfe But to consider this more particularly Goodnes is threefold Preseruing Vniting Communicating in all which particulars we are to practise this dutie And first for the preseruing goodnes we must doe good not onely to our selues but to others also in labouring to keepe and preserue them from the contagion of finne from falling from grace or backsliding from their holy profession by all good meanes as
by good example and by gratious speeches seasoned with salt c. as Barnabas did who comming to Antioch and seeing the grace of God that was giuen them was glad and confirmed them therein exhorting them that with purpose of heart they would cleaue vnto the Lord. Act. 11. 22. and for this cause as I take it it is added v. 23. that he was a good man and full of the holy Ghost and faith The Vniting goodnes is likewise to be practised in setting men at Vnitie in reconciling those that are at variance in making peace and amitie where there is nothing but enmitie and dissention for for this cause Christ calleth peace-makers the children of God Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father as any sonne doth resemble any qualitie or propertie in his naturall father for he maketh men to be of one minde in one house Psal. 67. The Communicating goodnes beeing especially vnderstood in this place hath foure degrees First for temporall things we must communicate to the necessities of the Saints Rom. 12. 13. And for spiritual blessings we must remēber the saying of Peter Let euery man as he hath receiued a gift so minister the same vnto others as good disposers of the manifold grace of God 1. Pet. 4. 10. Secondly we must be plentifull in the workes of mercie not contenting our selues with this that we are beneficiall to some in releeuing them in their wants and necessities but we must be rich in good workes 1. Tim. 6. 18. Charge them that are rich in this world that they be not high minded that they doe good and be rich in good works readie to distribute and to communicate We must be like Tabitha or Dorcas who cloathed the poore with the garments which shee made at her owne proper cost and charges Act. 9. 39. and for this cause the holy Ghost giueth this testimonie of her that shee was rich or full of good works almes which shee did v. 36. like to the vertuous woman Prou. 31. 20. who openeth the palme of her hands to the poore and stretched out her hands to the needie like Iob of whome it is said that the loynes of the poore blessed him Iob. 31. 20. Thirdly we must be much in goodnes as the Scripture speaketh of God that is abundant in goodnes in communicating vnto others abundantly those blessings which the Lord hath stored vs withall not onely in louing our brethren for which the Thessalonians are commended that their loue one towardes another did abound but in a liberall supplying of their wants as Paul exhorts the Corinthians that as they did abound in faith and loue so they would abound in rich liberalitie 2. Cor. 8. 7. as good Obadiah did in spending his liuing and venturing his life in hiding an hundred of the Lords Prophets from the furious rage of wicked Iesabel 1. King 18. 13. Lastly we must be exceeding or superabundant in goodnes in exceeding measure if it may be in doing good like the poore widow who had rather want her selfe then be altogether wanting in contribution to the treasurie of the Lords Temple and therefore though it was but two mites which shee cast into the Corban yet Christ preferred it before all the rich mens offerings beeing put together in that they gaue of their superfluitie but shee of her penurie cast in all that shee had euen all her liuing Luk. 21. 4. It is well said by S. Ambrose We must releeue the wants of others according as we are able and sometime euen aboue our abilitie as Paul witnesseth of the Corinthians to their great commendation that to their power beyond their power they were willing 2. Cor. 8. 3. Further in doing good we must obserue these rules I. We must doe good of that onely which is our owne for we may not cut a large and liberall shine of another mans loafe as the common saying is we may not steale from one to giue to another or deale vniustly with some that we may be mercifull to others or robbe Peter to cloath Paul The Lord abhorreth euen burnt offering if it be of that which is gotten by rapine and spoile Esa. 61. 8. and hence it is that Dauid would not offer burnt offering without cost of that which was not his owne 1. Chron. 21. 24. II. We must doe good with chearefulnes and alacritie for God loueth a chearefull giuer 2. Cor. 9. Ambrose saith fitly and finely to this purpose Well-doing ought to proceede from well-willing for such as thine affection is such is thy action Therefore if we giue we must doe it freely otherwise it is no gift for what more free then gift therefore we may not play the hucksters in doing good for that doth most blemish the excellencie of the gift for as Lactantius saith Danda beneficia non foeneranda III. We must so doe good as that we doe not disable our selues for euer doing good but may continue in well doing and as the Psalmist speaketh bring forth more fruit in our age Salomon commands that the streames of our wells should flow to others yet so as that the fountaine be still our owne Psal. 112. 5. A good man is mercifull and lendeth and will guide his affaires with iudgement that is he will so discreetly dispose and order all his actions as that he will keepe himselfe within his compasse so beginning to doe good as that he may continue therefore the wise man saith In the house of the wise there is a pretious treasure and oyntment but a foolish man deuoureth it Prou. 21. 20. All the disciples that were at Antioch sent succour to the brethren which were in Iudea in the great famine that was in the time of Claudius Cesar yet euery man according to his abilitie Act. 11. 29. for according to Pauls rule we must not so giue that others be eased and we our selues pinched 2. Cor. 8. 13. IIII. We must doe all the good we can possibly within the compasse of our callings and hinder all the euill It will be said God whose example we are to follow doth not all the good he can neither doth he hinder all the euill Therefore we are not bound to doe all the good or preuent all the euill we can I answer in this particular we are not to imitate the example of God and that for three causes First because we are subiect to the law Thou shalt not doe euill that good may come of it Rom. 3. 8. whereas God is not bound nor subiect to any Law no not to his owne law but is aboue it and hath power to dispence with it Secondly because he is able to draw good out of euill light out of darknes which we cannot doe Thirdly because God is the Generall good we particular Now there is great difference betwixt these two for it belongs to the nature of the particular good to procure all the good
same milke of the word and looking for the same blessed inheritance should rather be beneficiall one to another then to those that are forrainers and strangers no way linked vnto them by the bond of faith Now the reasons why we ought especially to doe good to them of the houshold of faith may be these First because God loueth all his creatures specially mankind most especially the faithfull vpon whome he doeth bestowe the riches of his loue yea himselfe also for though God be good vnto all Psal. 145. 9. yet in a speciall sort he is good to Israel to them that are of a pure heart Psal. 73. 1. He is a Sauiour of all men specially of those that beleeue 1. Tim. 4. 10. Secondly because whatsoeuer is done to one of Gods saints is done vnto him Matth. 25. 44. Thirdly in respect of the excellencie of their persons in that they are sonnes of God heires of his kingdome members of Christ Temples of the holy Ghost c. Further in that all the faithfull are called a houshold and a family this teacheth vs that as we haue one bedde and one board one bread to seede vpon and one cuppe whereof all drinke so we should haue one minde and one heart we should cleaue together and hold together for if they of the family of loue ioyne together why should not we which are of the familie of faith hold together If those of the kingdome of darkenesse combine themselues together as it is Psal. 2. 2. The kings of the earth band themselues and the Princes are assembled together a gainst the Lord and against his Christ. Act. 4. 27. Doubt lesse against thine holy sonne Iesus whome thou hast annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered thēselues together Psal. 83. 5 6 7 8. They haue consulted together in heart and haue made a league against thee The tabernacles of Edom and the Ishmaelites Moab and the Agarims Gaball and Ammon and Amalec the Philistims with the inhabitants of Tyrus Ashur also is ioyned with them they haue beene anarme to the childrē of Lot How much more therefore ought the children of light to company and consort together But the children of this world are wiser in their generation then the children of light Nay the bruite beasts may condemne vs in this point for cattel heard together sheep flocke together fishes shole together and as the prouerbe is birdes of a feather will flie together What a shame is it therefore for vs that are of the same family of faith to fall out making a rent in the coate and a diuision in the bodie of Christ by seperating our selues one from another in affection of heart and practise of life Againe this may minister comfort to all the faithfull beeing vnder the crosse to consider that they are of Gods family and therefore neede not doubt of the prouidence of God but that he will prouide things necessarie for them for he that prouideth not for his owne and specially for them of his familie hath denied the faith and is worse then an infidell Lastly in that the faithfull are called a familie it shewes that they are but fewe euen a handefull in comparison of the world for what is a familie to a countrie or a kingdome Indeed I graunt if those of the family of faith be considered by themselues they are many Matth. 8. 11. I say vnto you that MANY shall come from the East and from the West and shall sit downe with Abrahā Isaac and Iacob in the kingdome of heauen Nay they are innumerable Apoc. 7. 9. After these things I beheld and loe a great multitude which no man could number of all nations kindreds and people and tongues stood before the throne and before the lambe cloathed with long white robes and palmes in their hands But beeing compared with infidels which shall be condemned they are but fewe Matth. 7. 13 14. Enter in at the straite gate for it is the wide gate and broad way that leadeth to destruction and MANIE there be which goe in thereat Because the gate is straite and the way narrow that leadeth vnto life and FEWE there be that find it MANY are called but FEW chosen Here they are called a family a little flock Luk. 12. 32. a remnant Rom. 9. 27. Let the Papists therfore brag of their Vniuersalitie and multitude as much as they list in the meane time let not vs feare to ioyne our selues to the litle flocke of Christ and with them to goe on in the straite way to eternall life The order which we are to obserue in doing good to others is else where more distinctly set downe in scripture it stands in these degrees First and principally a man must do good to those of his familie as to wife children seruants 1. Tim. 1. 8. If there be any that prouideth not for his owne and especially for them of his houshold he hath denied the faith and is worse then an infidell Secondly after those of our familie we must doe good to our parents and progenitors 1. Tim. 5. 4. If any widow haue children or nephewes let them that is those children or nephewes learne first to shew godlines toward their owne house and to recompence their parents Marke they must first do good to their owne house and then in the second place to their parents that is their fathers mothers if they be children their grandfathers and grandmothers if they be nephewes Thirdly after the two former we must doe good to our kinred 1. Tim. 5. 8. If any prouide not for his owne he hath denied the faith c. where by owne we are chiefely to vnderstand those poore widowes that are neare of blood or kinred vnto vs or generally all those that are of our kinred in the flesh who are therefore called ours because they doe more nearely concerne vs as being linked vnto vs by the bond of nature They that are of our kinred are to be respected and releeued of vs in the third place if they be of the houshold of faith otherwise the Saints of God which are neither kith nor kinne vnto vs are to be preferred before them Fourthly of strangers and forreners we are to doe good to the faithfull before others Fiftly and lastly we must be beneficiall to all whether friends or foes of our kinred or strangers of the house of God or otherwise as God in his prouidence shall offer them vnto vs for so Paul saith We must doe good vnto all men It will be said we are to loue all men alike seeing we must loue our neighbours as our selues and therefore we must doe good to all men alike not respecting the faithfull more then others I answer our loue of our brethren is lesse or greater either in respect of the obiect in wishing a greater or a lesse good vnto them and thus we must loue all men alike in wishing to them eternall
vnderstood albeit the soule principally be ment because it is the proper subiect of grace for grace beeing a spirituall thing is placed immediately and properly in the spirit or mind of man and in the bodie accidentally where it doth bewray it selfe by outward actions Secondly for that as the seate of grace is in the mind so the sense and apprehension of it is there likewise not in the bodie Thirdly as Theophilact saith Non ait vobiscum quid ita abigens eos à rebus hisce arguensque non à lege bos spiritum sed à gratia accepisse So that it is all one as if he should haue said the grace of our Lord Iesus Christ be with you all as it is Philip. 4. 23. and 2. Thess. 3. 18. as it may appeare by the like for that farewell which Paul giues Timothie in his latter Epistle The Lord Iesus Christ be with thy spirit 2. Tim. 4. 22. is all one with that in his former Grace be with thee 1. Tim. 6. 21. And that salutation Philem. 15. The grace of our Lord Iesus Christ be with your spirit is all one with that Coloss. 4. 18. Grace be with you Hence that phrase and forme of speech in our English Liturgie or Common praier booke though misliked by some and cauilled at by others hath his warrant and ground when the Minister saith The Lord be with you and the people answer And with thy spirit wishing the same to him that he to them that God would be with his spirit that is with him Againe marke how the Apostle as he did beginne with grace chap. 1. 3. so he doth ende with grace to teach vs first of all that our saluation is placed in it alone for the beginning the progresse and the accomplishment thereof for election is of grace Rom. 11. 5. and vocation is of grace 2. Tim. 1. 9. and iustification Rom. 3. 24. and glorification Rom. 6. 23. Secondly that Christ is to haue all the glorie of this grace whereby we are so highly aduanced into the fauour of God both for the beginning continuance and ending without ascribing any part thereof to our selues or any other creature Thirdly that all our salutations and greetings our adieues and fare-wells ought to be grounded in the grace of Christ otherwise they are but carnall and therefore the Apostle biddeth the Christians to salute one another in a holy kisse or as Peter speakes with the kisse of loue 1. Pet. 5. 14. This confutes the Popish Doctors who doe not onely ascribe the beginning of their saluation to themselues in co-working with God in their first conuersion but also the ende and accomplishment of it by workes of condignitie which as they say are meritorious of eternall life Further obserue with what emphasis the Apostle concludes his Epistle First opposing Christ the Lord of the house to Moses who was but a seruant in the house Secondly the grace of Christ to inherent iustice and merits of workes Thirdly the spirit in which he would haue grace to be seated to the flesh in which the Apostles gloried so much Lastly brotherly vnitie one with another implied in the word brethren to the proud and lordly carriage of the false Apostles ouer them The Conclusion In the ende of all it is added in the Greeke and Siriacke copies that this Epistle was written to the Galatians from Rome Which post-script seemes to be erroneous and false for first there is not a tittle in the whole Epistle that giueth the least inkling that it should haue beene written from Rome whereas in all the rest which are written from thence Paul makes mention of his bonds and imprisonment Secondly the varietie of copies argues the vncertentie of it seeing in some copies it is said to haue been sent from Ephesus as Caietan and Hyperius affirme in their Commentaries vpon this place Thirdly Baronius if his authoritie be of any waight in this case affirmeth that it is not likely or credible that it was written from thence But be it graunted that this post-script were true indeede yet it is no part of Canonicall Scripture as not beeing written by the Apostle but added afterwards by the Scribes which copied out the Epistles Neither is this onely true of post-scripts but also of Inscriptions or Titles prefixed before Epistles they are no part of holy writ This may easily be prooued in particular for first touching Post-scripts the Greeke copies agree in this that the first Epistle to the Corinthians was written from Philippi and sent by Stephanas Fortunatus Achaicus and Timotheus when as it is certen it was written from Ephesus For first chap. 16. 5. he saith He will come to them when he shall go through Macedonia Therefore Paul was not then at Philippi a chiefe citie in Macedonia Secondly in the 19 of the same chapter he saith All the Churches of Asia salute you which shewes plainly that when Paul writ this Epistle he was at Ephesus in Asia not at Philippi in Europe Thirdly v. 8. he saith he will abide at Ephesus till Pentecost therefore he was not then at Philippi Fourthly that it was written before the tumult in Ephesus raised by Demetrius and his complices and so consequently before his comming to Philippi as also that it was sent by Timotheus and Erastus it is manifest v. 10. of that chapter beeing compared with Act. 19. v. 21 22. Lastly the Syriacke translatour agreeth with me in affirming that it was written from Ephesus and so doth Baromius Annal. tom 1. pag. 494. l. 39. Againe the post-script of the 2. to the Corinthians hath it was written from Philippi of Macedonia and sent by Titus and Luke whereas the Rhemists if we may giue any credit to their testimonie who elsewhere make titles part of the Canonicall scripture say it was written at Troas as it is thought And Baron annal â—om 1. pag. 590. l. 51. Antuerp thinkes it was written at Nicopoli vpon this occasion that in his former Epistle from Ephesus promising to come vnto theÌ„ as he passed through Macedonia coÌ„ming not 1. Cor. 16. he doth in this excuse himselfe 2. Cor. 15 16 17. compared with the 2. Cor. 7. 5. Neither is it a good reason to prooue that Titus carried this Epistle as it is in the postscript because Paul saith he sent Titus to them and another with him 2. Cor. 8. 18 22. and 12. 18. for Paul speakes of Titus his comming vnto theÌ„ before that time neither may it be thought that Tâ—tus was sent the second time vnto them considering that departing from Macedonia and taking Titus with him he left him in Creete See Cesar Baron annal tom 1. Antuerp p. 591. l. 40. Besides the Rhemists controll the subscription of the first Epistle to the Thessalonians which hath it thus The first Epistle to the Thessalonians written from Athens For in their preface they are bold to affirme that it seemeth rather to haue bin written at Corinth then
first cause of all good things in vs. 11. 7 Grace and peace are the cheife good things to be sought for 11. 30 Gods order in the communication of grace peace 12. 21 Grace and works cannot stand together in iustificatioâ— 20. 18 Wherein standes the efficacy of preuenting grace 52. 10 Whether it can be resisted 52. 30 How efficacie of grace and libertie of will stand together 52. 37 Grace in Scripture signifieth two things 153. 10 Preuenting grace is two fould 308. 24. The works of grace in God Imprint their Image in the hearts of them that belong to God 308. 32 Falling from grace though but in part is dangerous 339. 23 The hatred of Gods grace in man is the beginning of all persecution 362. 21. What is our Guide now in the new Testament the lawe beeing abrogated 234. 22 Men are said to be vnder grace two waies 318. 28 One little grace of God brings many other with it 391. 11 Beside the antecedent and first grace there is necessarie a subsequent or second grace 421. 34 Grace mentioned in the Scripture twofold 651. 33 Gratia gratum faciens and gratia gratis data ibid. 34 Gratia gratum faciens naturall or supernaturall ibid. 40. 652. 1 Why the fauour and loue of God is called the Grace of Christ 652. 15. The soule the proper subiect of Grace 652. 32 H Hatred whether a sinne or not 435. 4. What it is 435. 27 What a right heart is 111. â—7 What a humble and honest heart is 111. 18. Mans heart peruerse to Gods ordinance 618. 12 What Heresie is 432. 12. 18 Difference betweene heresie and schisme 432. 36 Difference betweene heresie and a simple error 433. 9 Three things in heresie ibid. 10 Three rules to preserue our selues from heresies 433. 20 There are two degrees of honour 455. 22. I Idolatrie committed two waies 304. 16. That Idolatrie may be rooted out of the mind what is to be done 305. 37. What Idolatrie is 427. 22 An Idol and Idolatrie taken two waies 427. 22 the Romish religion teacheth Idolatrie foure waies 428. 9 their Arguments answered ibid. 24 Iealousie twofold 329. 16 Good Iealousie stands in 3 things 331. 26. 332. 6. What the name of Iew signifieth opposed to Gentiles 270. 13 Of the distinction of Iewes Gentiles the cause of it 114. 3 Wherein it stands 114. 16 How long it endured ibid. 31 The nation of the Iewes shall be called and conuerted before the ende of the world but when or how God knowes 182. 2 Ierusalem a type of the catholike church in sixe respects 350. 21 Whether Ignorance be a sinne in those that want the word of God 303. 25. the Image of God standes in two things 335. 13 Whether Images be necessarie in the congregation of the people of God 161. 10 Immoderate vse of Gods gifts is 3 waies 400. 27 Imposition of hands by the church of Antioch vpon Paul no calling but a confirmation of his calling 2. 13. Imputation what 175. 18 Imputation twofold 175. 25. Things indifferent not to be vsed as oft as we liste and how we will 80. 22. Two things restraine the vse of theÌ„ indifferent 80. 29 A thing indifferent when it is made necessarie to saluation is not to be vsed 8115. Infantes how they are to be tearmed innocents and how not 525. 39 Infantes haue no good workes 553 8. Infantes to be iudged not by the booke of Conscience but by the booke of life 553. 10 Inscriptions no part of Scripture 658. What the Intercession of Christ is 298. 7. Certain Interpretation of Scripture where to be found 352. 33 Ioy is twofould 444. 17 Ioy of grace in this life standes in three things and hath a double fruit 444. 18. 23 Paul made fiue Iourneyes to Ierusalem 74. 2 We are to haue some warrant for our Iournies where three sortes of meÌ„ are to be blamed 75. 15. 20 Israel twofould 646. 1 Israell of God what ibid. 4 Israel of God why mentioned ibid. 6. Iudisme what it is 41. 12 What it is to Iudaise 112. 3 Iudge the best of others three obiectioÌ„s mooued answered 392 10. In giuing Iudgment of Churches three rules to be marked 8. 15 Three things are subiect to Iudgement 156. 3 Iudgement is twofould 159. 25 The dutie of ministers often to forewarne the people and the dutie of the people often to meditate of Gods iudgements 441. 10. 15. Iugling a kind of witchcraft 429. 35. What the word iustice signifies 116. 8. The subiect of iustification 117. 10 False causes of iustification ibid. 35 What is that thing in Christ by and for which we are Iustified 118. 32. We are not Iustified onely by the passion of Christ. 121. 10 The meanes of iustification 123. 30. Faith alone Iustifieth 129. 17 Iustice twofould of the person and of the act 176. 18 The danger of the doctrine of Iustification by workes 397. 29 Iustification is twofould of the person of the faith of the person 385. 5 Arguments against Iustification by works 375. 3 Faith and loue no ioynt causes in Iustification 384. 10 384. 10. Whosoeuer obstinately maintaineth the doctrine of iustification by workes cannot be saued 373. 30 Obiections remooued ibid. The kindes of iustification 131. 8 The practise of them that are iustified 131. 36 But one Iustification 177. 1 Papists in the day of death renounce Iustification by workes 183. 34 There is a Iustification before God and a Iustification before men 193. 3. We are Iustified not only by the death but also by the obedience of Christ. 286. 18 No Iustification by workes 419. 9. 420. 6. The twofould popish Iustification confuted 348. 12 K Kingdome of God what 42. 25 Gods kingdome what it signifieth 441. 22. Knowledge of the true God stands in two points 248. 20 Knowledge of god is 2. fould 303. 5 Knowledge whereby men know God is either litterall or spirituall 306. 4. The properties of spirituall are thâ—â—e 306. 18. The Knowledge whereby God Knowes men standes in 2. things 308. 10. and it hath two properties 309. 24 L The distinction of Latria and Dulia friuolous 313. 6 We are free from the Law in foure respects 136. 10 The maine difference betweene the Law and the Gospell 194. 36. 214. 17. Why the lawe is vrged though we cannot keepe it 196. 16 The difference of the promises of the Law and the Gospell 210. 17 Impossible for any man in the time of this life to fulfill the Law 186. 35. Obections remooued c. ibid. 11 There are two kindes of fulfilling the Law 189. 11 The Lawe is not greuous three waies vide commandements The difference of the promises of the Law and the Gospell 210. 17 How the Law reuealed sinne before Christ and after 216. 14. The vse of Gods Lawes 227. 23 The Lawe is a Schoolemaster to Christ in two respects 229. 10 When the Lawe of Moses was abrogated 230. 19 How farr forth the Lawe is abrogated 230. 38 What is the Morall Ceremoniall