made by their children without or against their consent Ans. The scripture giueth them authoritie either to ratifie such contracts or to make them void Num. 30. 6. the father may make void the vow of the child pertaining to Gods worship much more a matrimoniall promise If a yong man deflowre a maide and this be found in equitie he is to be compelled to marrie her Deut. 22. 28. yet by Gods law this may not be except the father consent Exod. 22. 17. The third question is whether a marriage made without and against the consent of parents be a marriage or no Ans. It may be called a politicke or ciuill marriage because it is ratified in the courts of men according to humane lawes and by this meanes the ishue is freed from bastardie Neuerthelesse it is not a diuine or spirituall coniunction or marriage as it ought to be because it is flat against the commandement of God Touching the callings of children they are to be ordered and appointed at the discretion of parents For if the parent may order the vowe and the marriage of the child then much more the calling Here take notice of the impietie of the Romane religion There are three especiall estates whereby man liues in societie with man the Church the Commonwealth the familie In the Church that religion sets vp another head beside Christ in the Commonwealth it sets vp an authoritie that serues to curb and restraine the Supremacie of Princes in causes Ecclesiasticall In the familie it puts downe the authoritie of the father for it ratifieth clandestine contracts and it giues libertie to children past twelue or fourteene yeares of age to enter into any order of religion against the consent of their parents Againe parents must be put in minde to know their authoritie to maintaine it and to vse it aright for the good of their children specially for their saluation And children must be warned in all things honest and lawfull to yeeld subiection to their parents and in this subiection shall they find the blessing of God Againe here is set downe the office of parents and that is to prouide meete ouerseers and Tutors for their children after their departure When Christ vpon the crosse had the pangs of death vpon him he commends his mother to the tuition of Iohn Ioh. 19. 26. When widdowes and Orphanes are wronged God himself takes vpon him the office of a Tutor in their behalfe Exod. 22. 22. And this shewes that it is a necessary dutie to be thought vpon Thirdly here the dutie of children is set downe and that is that they must be subiect to their Tutors and gouernours as to their owne fathers and mothers Ruth loued Naomi and claue vnto her as to her owne mother Ruth 1. 16. Christ was subiect to Ioseph who was but a reputed father Luk. 2. last The sonnes of the Prophets obay their masters as their owne fathers 2. king 2. 12. and so doe the seruants to their master 2. king 5. 13. Nowe I come to the second part of the similitude v. 3. Euen so we that is the Iewes and all the people of God in the olde testament Were children were as children in respect of the Christian Church in the new Testament Were in bondage The Iewes are said to be in bondage in respect of vs because they were subiect to more lawes then we are and they wanted the fruition of the liberty which we inioy They had the right of sonnes but they inioyed not their right as we doe and this is their bondage For otherwise libertie in conscience frō hell death sin they had euen as we now haue Rudiments of the world that is the lawe or Ministerie of Moses and it is so called in respect of a more full and plentifull doctrine in the ministerie of the newe Testament And it is called the Rudiments of the world because Iewrie was as it were a little schoole set vp in a corner of the world the lawe of Moses was as it were an a b c or Primar in which Christ was reuealed to the world in darke and obscure manner specially to the Iewes The vse Here we see that the people of the old Testament were for right heires as well as we and therefore they had right to all the blessings of God The difference betweene vs and them is onely in the manner which God vsed in dispensing the foresaid blessings to vs. Againe the fathers of the olde Testament before Christ were but as children in respect of vs now Thus much saith Paul in expresse words And they were so two waies First in respect of the Mosaicall regiment because they were kept in subiection to more lawes then we Secondly they were so in respect of reuelation because God hath reuealed more to vs then to them Read Luk. 10. 24. It may be said we now are the best of vs but children to Abraham and the Prophets whether we respect knowledge or faith Answ. It is so If we compare person and person but it is otherwise if we compare bodie with bodie and compare the Christian church with the Church of the Iewes before Christ then we exceede them and they are but children to vs. This must teach vs all to be carefull to increase in knowledge and in the grace of God that we may be answerable to our condition And to liue in ignorance as the most doe is the shame of vs all For in respect of the time we should all be teachers Heb. 5. 12. and yet God knows the most are very babes For aske a man how he lookes to be saued he will answer by seruing God and by dealing truely Now his seruing of God is his saying of his praiers and his praiers are the Beleefe and the ten Commandements This is a poore seruing of God fitter for babes then for men of yeares It is further to be obserued that Paul saith the fathers of the old Testament were in bondage vnder the lawe after the manner of seruants specially by reason of rites ceremonies And hence it followes that the obseruation of a religion in which are manifold bodily rites and figures is a kind of bondage and pertaines to the Church for the time of her infancie or minority Let this be remembred against the Romish religion for it is like to that of the Iewes in the olde Testament standing for the greatest part in bodily rites in differences of meates and drinkes in differences of times places garments in exercises and afflictions of the bodie in locall succession in the collation of grace by the worke done and such like This is manifest to them which know◠the masse which indeede is nothing but a masse of ceremonies Therefore the Romane religion is a childish and babish religion and if it were of God yet is it not fit for the church of the newe Testament that is come forth of her minoritie Religion that stands in the afflicting of the body is but a shadow and an
of this world in ciuill societie the second is the regiment or the kingdome of heauen which stands in iustice peace of conscience ioy in the holy Ghost In the first estate there are sundrie differences of persons that beleeue some fathers and mothers some children some masters and seruants some magistrates and subiects In the second estate there are no outward differences of men but all are members of Christ and all one in him Thus must the text be vnderstood Obiect II. Beleeuers are gouerned by Gods spirit and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church hypocrites are mingled with true beleeuers and they are not gouerned by Gods spirit but by the spirit of the deuill and therefore in respect of them ciuill authoritie is requisite Againe true beleeuers are but in part gouerned by the spirit for the time of this life And for this cause ciuill gouernment is requisite for the ordering of the outward man and for the protection of the Church Obiect III. They that are in Christ are freed from sinne and consequently from subiection which followes vpon sinne Answ. Subiection is either politique or seruile Politicke is when men are subiect for their own good and this was before the fall yeilded by Eve to Adam Seruile subiection when they are subiect for the good of their masters and this onely comes of sinne Againe subiection with ioy was before the fall subiection ioyned with paine and miserie followes vpon sinne Gen. 3. 16. The second question is whether bondage in which some are Lords others bond-men or slaues may stand with Christian religion Answ. It may in the countries where it is established by positiue lawes if it be vsed with mercie and moderation Righteons Abraham had in his owne house bondslaues Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites Leuit. 25. 45. Paul saith If any man be calied beeing a seruant or bondman let him not care for it 1. Cor. 7. 21. Obiect I. Be not seruants of men 1. Cor. 7. 23. Ans. That is in respect of conscience the subiection whereof must be reserued to God Obiect II. Christians haue libertie by Christ and where libertie is there may be no bondage Answ. Christians obtaine by Christ spirituall libertie in this life and bodily libertie in the life to come Obiect III. Bondage is against the lawe of nature Answ. Against the law of pure nature created in innocencie not against the lawe of corrupt nature the fruite whereof is bondage Obiect IU All are one in Christ therefore the difference of bond men and free-men must cease Ans. All are one in respect of the inward man or in respect of faith and fellowship with Christ but all are not one in respect of the outward man and in regard of ciuill order The sense then of the text is this There are distinctions of men in respect of nation some Iewes some Gentiles in respect of condition some bonde some free some rich some poore some in authoritie some in subiection c. in respect of sexe some men some women yet in Christ Iesus all are euen as one man The vse By this text we may expound another 1. Tim. 2. God would haue all men to be saued that is not all particular persons vpon earth but all kinds For here Paul saith all are one in Christ that is men of all nations of all conditions and of all sexes Againe the name Jewe apposed to Gentiles signifies not onely men of the tribe of Iuda but all circumcized persons of all tribes Rom. 2. 28. and thus it is all one with an Israelite And thus we see howe to expound the place of scripture 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel The words Iuda and Israel are sometime opposed Iuda signifying the kingdome of the two tribes Iuda and Beniamin and Israel signifying the 10. tribes Sometimes againe they are Synonima and are put one for another as Psalm 114. 1 2. and in this text And Iuda at this time was indeed the true Israel of God and Iehosaphat without any fault in the text as some suppose is truely called king of Israel Thirdly they which are of great byrth and of heigh condicion must be pnt in mind not to be heigh minded nor to dispise them that are of lowe degree for all are one in Christ the obscure and base person hath as good part in Christ as the greatest men that be Therefore we may not swell in pride for outward things The king must not lift vp his hart against his brethren Deut. 17. 20. rich men saith Paul must not be high minded 1. Tim. 6. 17. Iob would not despise the cause of his handmaid Iob. 31. 13. Naaman a great man respected the counsell of his seruants 2. King 5. 13. Fourthly all beleeuers must be on hart and mind 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together Isai. 11. 6. And good reason for all are on in Christ. And we haue great cause to be humbled when schismes coutentions and differences arise in points of religion For that shewes that hypocrites are mingled with true beleeuers and that we are but in part as yet vnited to Christ. Lastly hence we learne not to hate any man but alwaies to carrie in mind a purpose to doe good to all by thought word and deed and to doe good to men in respect of their names their goods their liues And this wholy mind and purpose must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1â— 9. Men turne their swords speares into mattocks sithes that are of the kingdom of Christ. Isai 2. 4. because they are one with Christ by the bond of on spirit v. 29. And if ye be Christs then are ye Abrahams seed and heires by promise Before Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham and not the Iewes only Here he returnes to the same point againe and prooues it by a new Argument thus Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ are parts of him and one with him therefore they also are children of Abraham and heires of all the blessings of God The intent of Paul in these words is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification it may be framed thus As Abraham was iustified so are all they that beleeue in Christ instified for they are Abrâ—â—ams children and succeed him v. 29. but Abraham was iustified by faith without workes therefore all beleeuers in Christ are so iustified Let the Argument be obserued for it makes against the Papist who if he studie till his head and heartake shall neuer answer it In this verse Paul sets down the fruit and banefit that comes by the gift of adoption to
person for his good wishing him well both temporally the reputation of his name and eternally the saluation of his soule and that we consider our selues herein how that we may easily be ouertaken as he was These cautions obserued the inferiour may reprooue his superiour as 2 King 5. 13. VII Euery reproofe must be fitted to the qualitie and condition of him whome we reprooue and to the nature of the offence for which he is reprooued we shall fit the reproofe to the person reprooued if we consider that a man may reprooue another foure waies First by friendly admonition and thus one equall is to reprooue another Secondly by reuerent and submisse exhortation thus the yonger must reprooue the elder the inferiour their superiours It is Gods commandement that we should not rebuke an elder but exhort him as a father 1. Tim. 〈◊〉 1. And thus Kings and great Potentates are to be reprooued they beeing patres Patriae That saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath place in this case Thirdly by sharpe reprehension thus elders or superiours are to reprooue their inferiours specially if the fact be notorious scandalous or dangerous Paul commandeth Titus that he should rebuke the Cretian◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharpely that they might be sound in the faith Tit. 1. 13. Fourthly by due chasâ—isment and correction thus the superiours must reprooue their inferiours ouer whome they are set as the father the child the master the seruant the magistrate the subiect c. and thus the inferiour cannot reprooue his superiour nor one equall another though he doe it with neuer so great mildnes Secondly we shall fit our reproofe to the offence committed if in spirituall wisdome and discretion we put a difference betwixt sinne and sinne as the Apostle teacheth vs Iud. v. 22 23. Haue compassion on some in putting difference and other saue with feare pulling them out of the fire Sinnes committed of humane frailtie or through ignorance must be distinguished from those of malice of pride and presumption both must be reprooued yet after a different manner for the one must be wonne with gentlenes the other with sharpnes the one with lenitie the other with seueritie to the one we must come with the pleasant pipe of Christ to the other with the lamentation of John Baptist. To the one in the spirit of Elias to the other in the spirit of Moses When gentle admonition would take no place Christ thundreth out threats against Corazin and Bethsaida And Paul threatens seueritie when lenitie will doe no good 2. Cor. 13. VIII Euery reproofe must be administred in fitte time when we may doe the most good therefore if in wisdome we shall foresee fitter opportunitie to winne our brother we are to take that time and to omit the present not to tell him of his fault beeing drunke or in the heat of his passion but after when he commeth to himselfe as Abigail dealt with Nabal 1. Sam. 25. For the commandement of God touching reproofe beeing affirmatiue bindeth not to all times but onely to that which in spirituall discretion we shall iudge the fittest both to reclaime him and saue his credit Salomon saith that a word spoken in due time is like apples of gold with pictures of siluer Prou. 25. 11. Now if this be true of a word spokeÌ„ in due time it is much more true of a reproofe deliuered in due season There is a time for all things Eccles. 3. 1. And surely if euery thing that commeth to passe in the world haue his set time and opportunitie reproofe must needes haue his time and season IX Secret sinnes knowne onely to thee or to a few must be reprooued secretly betwixt thee and the partie alone they must not be divulged but concealed in loue which couereth a multitude of sinnes For if thou hast offended or if thy brother hath ought against thee goe thy way and be reconciled to thy brother Matth. 5. 23 24. If he haue trespassed against thee or thou hast ought against him goe and tell him his fault betweene him and thee alone Matth. 18. 15. And albeit Salomon say That open rebuke is better then secret loue Prou. 27. 5. yet it makes nothing against this rule for he vnderstandeth not that reproofe which is vttered before witnesses but that priuate reproofe which is giuen to his face and not behind his backe betwixt theÌ„ two alone But open sins are to be reprooued openly 1. Tim. 5. 20. Them that sinne rebuke openly that the rest also may feare Which text of Scripture must rightly be conceiued for it is not a generall commandement giuen to all as some haue thought in alleadging it to prooue that they may lawfully reprooue open swearers and offenders and that openly but it is a special coÌ„mandement giuen to the Pastors or gouernours of the Church that they should reprooue those elders and so consequently all such as were conuicted of any crime by witnesses and that before all men that is before the whole Church and not before all men in euery place and assemblie where they offend For we haue no warrant in Scripture so to doe Secondly this open disgracefull rebuking of men will rather harden them in their sinnes then any way reclaime them from sinne Augustine saith well Prae pudore incipiet defendere peccatum suum quem vis correctiorem facis peiorem Thirdly they might as well say a man is to be reprooued for euery sinne and that openly before all men as for open sinnes because Paul saith not Them that sinne openly rebuke before all men but them that sinne rebuke openly Fourthly the wordes depend vpon the former verse where it is said Receiue not an accusation against an Elder vnder two or three witnesses and then it followes Those that sinne rebuke openly that is those elders that sinne and haue beene first priuatly admonished and after that before witnesses if they be accused by two or three witnesses then reprooue them openly before all men that is before the whole Church X. We must carefully obserue the order set downe by our Sauiour Christ Matth. 18. 15. First we must trie whether by priuate reproofe our brother will be reclaimed or noâ— if he be we must proceede no further for then we haue attained the maine end of all reprooâ—es If he heare thee thou hast wonne thy brother If not we must take one or two which may witnesse the fact and that for sundâ—ie causes the first is giuen by Saint Hierom vpon the place That they may witnesse that to be a sinne for which he is reprooued and that he is worthily reprooued for the same The second is laid down by Saint August Epist. 109. to conuince the partie offending of the act coÌ„mitted if he should iterate the same againe The third by Chrysostome Hom. 6. in Matth. to witnesse that he which reprooues hath discharged his dutie and done what in him lay to win his brother If he be reclaimed at
other mens sinnes saith Euery man shall beare his owne burden And to meete with the carelesnesse of others who respect themselues alone neuer minding the good of their brethren he saith Beare ye one anothers burdens II. Obiect By bearing of our owne burdens is vnderstood giuing an account for our selues vnto God Nowe euery man is not to giue account for himself alone but for those also that are coÌ„mitted to his charge as the father for his child the master for his seruant the magistrate for the subiect the sheapheard for the sheepe Ezek. 34. His blood will I require at thy hand Hebr 13. 17. They watch ouer your soules as they that must giue account Answ. Gouernour and superiours are not to giue account for the sinnes of those that are committed vnto them but for the sinnes which themselues commit in not looking vnto them not admonishing them not restraining them not taking condigne punishment of them for their offences This is plainly taâ—ght Ezek. 33. 8 9. If thou doest not admonish the wicked of his way he shall die for his iniquitie but his blood will I require at thâ— hand Neuerthelesse if thou warne the wicked of his way to turn from it if he doe not turne from his way he shall die for his iniquity but thou hast deliuered thy soule III. Obiect Infants which haue not sinned after the manner of the transgression of Adam doe beare the burden of Adams sinne therefore all doe not beare their own burden Ans. First the words are properly to be vnderstood of personall or actuall sinnes which are proper to euery man in particular and not of originall sinne or the sinne of our nature which is common to all mankind beeing propagated together with nature Secondly I answer that Adams sinne was our sinne and therefore seeing infants partake with him in the sinne it is iust with God they should partake with him in the punishment and so beare their owne burden For albeit the transgression of Adam was his actuall and personall sinne yet it is our originall sinne or the sinne of our nature seeing it is ours by imputation and propagation of nature together with corruption For as Leui was in the loynes of Abraham when Melchizedech met him and payed tithes in Abraham Hebr. 7. 9 10. So all mankind was in the loynes of Adam when he sinned as the branches are in the roote or in the seede And therefore when he sinned we also sinned as the Apostle saith Jn whome all sinned Rom. 5. 12. For so the words are in the originall and not as it is commonly translated for as much as all men haue sinned IV. Obiect In the second commandement the Lord threateneth to visit the sinnes of the Fathers vpon the children to the third and fourth generation Therefore they beare not their owne burden but part of their parents burden and parents doe not beare their owne whole and entire burden but their children for them Ans. The clause in the second commandement of visiting the sinnes of the fathers vpon the children doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father neither shall the father beare the iniquitie of the sonne the same soule that sinneth that shall die For they are reconciled v. 14 17. If he that is a wicked man begette a sonne that seeth all his fathers sinnes which he hath done and feareth neither doth the like he shall not die in the iniquitie of his father but shall surely liue Therefore the threatning in the second commandement is not to be vnderstood absolutely as though God would alway plague the children for the fathers sinne but conditionally if they persist and continue in their sinnes walking in their waies and treading in their steps And the same answer is giuen in the second commandement that God will not visit the sinne of the fathers vpon the children saue vpon those that hate him It may be said The sinnes of the parents are not vindicated vpon the children because the punishment inflicted vpon their posteritie is not felt of the parents Ans. First children are as it were a part of their parents and therefore they beeing punished their parents are punished with them Secondly it is a corrasiue and a torment to parents to knowe thâ—â— their children shall be seuerely punished and afflicted Thirdly the punishment of posteritie hath a relation to the parent seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers that so he may testifie how extreamly he abhorreth both their sinne and the sinne of their progenitors Fourthly the parents sinne is often a cause of the childrens sinne seeing that God in his iust iudgement curseth a wicked mans posterity by leauing them to themselues to blindenesse of minde and hardnesse of heart that so they may fulfill the measure of their fathers as our Sauiour Christ speaketh Matth. 23. 32. And by their owne sinnes may iustly pull vpon them condigne punishment Lastly God doth more manifest his wrath against the sinne of the parent by punishing the child Obiect V. Numb 25. 4. The chiefest of the Israelites were hanged vp before the Lord for the fornication and idolstrie of the people therefore they did not beare the burden of their own sinne Ans. They were punished for their owne sinne for they consented to worship the idol and commit folly with the daughters of Moab or râ—ther were principall ring-leaders and first actors in this Commick-tragedie as may appeare by the practise of Zimri Prince of the familie of the Simeâ—nites v. 6. in bringing Câ—sbie a Madianitisâ— woman into his tent in the sight of Moses and the whole congregation Therefore because they did not hinder them from committing this fact as they might beeing in place of gouernment but did partake with them in the sin they are first punished that more seuerely for a thousand of them were hanged vp the same day v. 4. the rest of the people to the number of 23 thousand were slain by the sword at the commandement of God v. 5. to which Paul had an eye when he said that there fell in one day 23 thousand 1. Cor. 10. 8. meaning of the common sort excluding those that were hanged vp for in all there were 24 thousand Num. 25. 9. Thus the contrarietiâ— which seemes to be betwixt those two places may be better accorded then to say as some doe that the pen-men or scribes failed in copying out the bookes Or as others that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paul or as others that Paul is not contrarie to Moses seeing that if there were 24 thousand as Moses saith there were 23 thousand for there is no reason why the Apostle should vse the lesse number rather then the greater except that which I haue said considering the greater is as round a number as the lesse Obiect VI. Dauid sinned in numbring the people and they were punished for his sinne
temple And thus hoping that these respects may entreate for a friendly acceptance at thy hands and that thou wilt afforde mee thy good word for my good will and a fauorable construction for my paines I commend it to the blessing of the Almightie and thee to his gratious protection vnfainedly wishing to thee as to my selfe the mercie of God in Christ Iesus August 10. Thine in the Lord Iesus R. C. Faults escaped in some copies are thus to be corrected Pag. lin Fault correct 25 30 building binding 70 28 degree decree 86 27 Christin Christian ibidem  refuse refused 105 4 Prov. 14. 24. 136 3 seach search 153 4 7 47 164 25 begunne beginne 176 24 happily haply 241 5 reuealed conceiued 360 33 it is 402 1 come came 440 16 maginations imaginatioÌ„s 461 29 foole foote 469 23 notes motes 472 38 Recidauation RecidiuatioÌ„ 473 7 the thiefe thiefe 478 30 Quaerenda Quâ—rendo 480 17 Supposes Supposals 482 25 perfunctorie defunctorie 482 37 thâ— the 490 38 heard hard 505 36 thought though 556 23 equall equall 559 26 our an 585 8 see seeing 612 3 Peter Peters 647 14 o other In the Epistle to the Reader for hath read haue CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS The Argument TWo things are generally to be considered the occasion of this Epistle and the Scope The occasion that mooued Paul to write this Epistle was because certen false-Apostles slaundered him both in respect of his calling as also in respect of his doctrine teaching that he was no Apostle and that his doctrine was false And by this means they seduced the Churches of Galatia perswading them that iustification and saluation was partly by Christ and partly by the Lawe The Scope of the Epistle is in three things First the Apostle defends his calling in the first and second chapters Secondly he defends the truth of his doctrine teaching iustification by Christ alone And vpon this occasion he handles the greatest question in the world Namely what is that Justice whereby a sinner stands righteous before God in the 3. and 4. and in the beginning of the fift Thirdly he prescribes rules of good life in the fift and sixt chapters 1. Paul an Apostle not of men nor by man but by Iesus Christ and God the father who raised him from the dead THe Epistle hath 3. parts a Preface an Instruction and the Conclusion The preface is in the fiue first verses and it hath two parts an inscription and a Salutation The inscription sets downe the persons that write the Epistle and the persons to whome it is sent The persons that write are two Paul the Brethren Paul is mentioned in the first verse In which in comely and decent manner he commende himselfe to the Galatians by his office and function as Apostle that is one called to be a planter and founder of the Church of the newe Testament among the nations And because the title of an Apostle in generall signification may agree to all teachers therefore he goes further and sets downe the cause of his Apostleship And first he remooues the false causes in these words not of men that is not called by men as by Authors of my calling or not called by the authoritie of men And in this Paul opposeth himselse to the false-apostles who were called notby God but by men Againe he saith not by man that is not called of God in and by the ministerie of any meere man And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer who are called of God by man This done he propounds the true cause and author of his Apostleshippe of whome he was called immediately Against this it may be obiected that Paul was ordained to be an Apostle by the imposition of haÌ„ds of the Church of Antioch I answer that this imposition was rather a confirmation then a calling Secondly they of Antioch had not imposed hands on Paul but that they were commanded by the spirit of God Further Paul addes that he was called by Christ and God the father for three causes The first was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God namely that he is the Father and Iesus Christ and the Holy Ghost for the Godhead may not be conceiued out of the trinitie of persons The third is because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father who raised him from the dead and that for two causes One was to prooue Christ to be the naturall sonne of God for he professed himselfe to be so and that was one cause why he was crucified and put to death Nowe when he was dead if he had not bin the sonne of God indeede he had neuer risen againe but had perished in death And in that the father raised him againe to life he gaue testimonie that he was his own naturall sonne And therefore Paul saith that Christ was declared to be the sonne of God by the resurrection from the dead and he applies the words of the Psalme thou art my sonne this day haue I begotten thee to the time of Christs resurrection Againe Paul mentions the resurrection of Christ to note the time of his owne calling for though the rest of the Apostley were called when Christ was in the estate of humiliation yet Paul was called afterwards when Christ was entred into his kingdome and sate at the right hand of his father The vse First whereas Paul in the very fore front of his Epistle beginnes with his owne calling I gather that euery minister of the Gospell ought to haue a good and lawefull calling A man cannot preach vnlesse he be sent Christ tooke not vnto him the office of a Mediatour till he was called and sent of the Father Therefore the opinion of the Anabaptist is foolish and phantasticall who thinke that euery man may preach that will without any speciall calling They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints Answer the meaning of the place is not that they called themselues but that they set themselues apart to the ministerie of the Saints in the purpose and resolution of their owne hearts Againe they alleadge that all Christians in the newe Testament are Kings and Priests and the office of the priest is to teach I answer all are priests in that they are to offer themselues in sacrifice to God and to teach priuately within their places and callings as the master his seruants the father his children c and to make a confession of their faith when they are called so to doe Thirdly they alleadge that the power of the keies is giuen to the Church I answer it is indeed yet so as the vse and administration thereof belongs to the Ministers alone in the
2. 6. This beeing so our dutie is to guard and inclose our selues specially our hearts Prov. 4. 23. and all the senses and powers of our soules Psal. 141. 3. by the wholesome precepts and counsells of God Considering we lie open to so many enemies we should continually be armed and fensed from the head to the foote Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned To come to the 24. v. the Iewes might happily say seeing we are thus kept and shut vp by the law what meanes haue we of comfort and of saluation The answer is made the law is further our schoolemaster Here by schoolemaster vnderstand one that teacheth little children or Petits the first rudiments or elements A. B. C. And the law is a schoolemaster to Christ for two causes One because it points out and shadowes forth vnto vs Christ by bodily rudiments of ceremonies and sacrifices The second is because the law specially the morall law vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes and that without remedie it shewes vs the damnation that is due vnto vs and by this meanes it makes vs dispaire of saluation in respect of our selues and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching but by stripes and correction In this verse Paul sets downe the manner and way of our saluation which is on this manner first the law prepares vs by humbling vs then comes the Gospel and it stirres vp faith And faith wrought in the heart apprehends Christ for iustification sanctification and glorification Paul sets this forth by a fit similitude They that would be the seruants and children of God must come into the schoole of God and be taught of him In this schoole are two formes and two masters In the first forme the teacher and master is the law And he teacheth men to know their sinnes and their deserued damnation and he causeth vs to despaire of our saluation in respect of our selues And when men haue bin well schooled by the law and are brought to acknowledge their sinnes and that they are slaues of sinne and Satan then must they be taken vp to an higher forme and be taught by an other schoolemaster which is Faith or the Gospel The lesson of the Gospel is that men after they are humbled must flie to the throne of grace beleeue in Christ and with all their hearts turne vnto God that they may be iustified and glorified When we haue by the teaching of this second master learned this good lesson we are become children and seruants of God By this then it is manifest that there are two sorts of badde schollers in the schoole of Christ among vs. One sort are they which come to the Lords table and yet learne nothing either from the law or from the Gospel but content themselues with the teaching of nature The second sort are they which learne something but in preposterous manner For they haue learned that mercie and saluation comes by Christ and with this they content themselues not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues nor to be schooled of the Gospel till they beleeue in Christ and repent of their sinnes In a word he is a good scholler in the schoole of Christ that first learnes by the law to humble himselfe and to goe out of himselfe and beeing humbled subiects his heart to the voice and precept of the Gospel which biddes vs beleeue in Christ turne to God and testifie our faith by new obedience In the second part of the comparison 25. v. Paul sets downe one point that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses and consequently that the said law was abrogated The lawgiuer that is the expounder of Moses law was to last but till the comming of Shilo Gen. 49. 10. The law of commandements standing in ordinances was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood brought the change of the law Hebr. 7. 12. For the better cleering of this point three questions are to be demanded The first is when was the policie regiment or law of Moses abrogated Ans. At the comming of the faith or when the Gospel first beganne to be published to the world which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law and tooke it out of the way Col. 2. 14. When the old Testament ended and the new began then was the abrogation of the law now the ending of the old Testament and the beginning of the new was in the Resurrection of Christ. For then was the beginning of the new world as it were The second question is How farre forth the law is abrogated Ans. The law is threefold Morall Ceremoniall Iudiciall Morall is the law of God concerning manners or duties to God and man Now the morall law is abrogated in respect of the Church and them that beleeue three waies First in respect of iustification and this Paul prooues at large in this epistle Secondly in respect of the malediction or curse There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly in respect of rigour For in them that are in Christ God accepts the indeauour to obay for obedience it selfe Neuerthelesse the law as it is the Rule of good life is vnchangeable and admits no abrogation And Christ in this regard did by his death establish it Rom. 3. 31. The Ceremoniall law is that which prescribed rites and gestures in the worship of God in the time of the old testament Ceremonies are either of figure and signification or of order The first are abrogated at the comming of Christ who was the accomplishment of them all Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament concerne not vs. For example In the commandement of the Sabbath some things are morall some ceremoniall some iudiciall That in one day of seuen there should be an holy rest it is morall Rest vpon the seuenth day from the creation is Ceremoniall in respect of order Strictnes of rest from all labour is ceremoniall in respect of the signification of rest from sinne and rest in heauen Therefore the particular day of rest and the manner of rest is abrogated and Christ by his owne example and by the example of the Apostles examples not beeing contradicted in Scripture appointed the eight day or the day of Christs resurrection to be the Sabbath of the new Testament Iudiciall lawes are such as concerne inheritances lands bargaines controuersies causes criminall and they pertaine to the regiment of the Commonwealth If the Commonwealth of the Iewes were now standing they should be gouerned by these lawes For to them were they giuen The case is not like with vs. Some
borne anew by the holy Ghost Againe I answer that if the words be meant of baptisme they carrie this sense The kingdome of heauen doth not signifie life eternall but the Church of the new Testament and that in his visible estate Mark 9. 1. and baptisme makes men visible members of the Church and regeneration by the spirit makes them true and liuely members Here then baptisme is made necessarie not in respect of eternall life but in respect of our admission and entrance into the Church whereof it is now the onely meanes The seauenth point is touching the Circumstances of baptisme which are fiue The first concernes the persons which are to administer baptisme of whome I propound foure questions The first is whether not onely Ministers of the word but also lay-persons as they are called or meere priuate men may administer baptisme Ans. Ministers of the word onely For to baptize is a part of the publike Ministerie Matth. 28. 18. Goe teach all nations baptizing them And marke how preaching and baptising are ioyned together and things which God hath ioyned no man may separate Againe he that must performe any part of the publike Ministerie must haue a calling Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines And whatsoeuer is not of faith is sinne now the Administration of baptisme by priuate persons is without faith For there is neither precept nor fit example for it in the word of God The example of Zippora is alleadged Exod. 4. 28. who circumcised her child Ans. The example is many waies discommendable For shee did it in the presence of her husband when there was no neede shee did it in hast that shee might haue preuented her husband shee did it in anger for shee cast the foreskin at the feete of Moses And it seemes shee was no beleeuer but a meere Madianite For shee contemned circumcision when shee called her husband a man of blood by reason of the circumcision of the child v. 26. and in this respect it seemes Moses either put her away or shee went away when he went downe to Egypt Againe it is obiected that priuate persons may teach and therefore baptize Ans. Priuate teaching and Ministeriall teaching are distinct in kind as the authoritie of a master of a familie is distinct in kind from the authoritie of a Magistrate A priuate person as a father or master when he teacheth the word of God he doth it by right of a master or father and he is mooued to doe it by the law of charitie but Ministers when they teach are mooued to teach by speciall calling and they doe it with authoritie as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe though a priuate man might dispense the word alone yet doth it not follow that he may administer both the word and the seale thereof both which are ioyned in baptisme and ioyntly administred The second question is whether baptisme administred by a wicked man or an hereâ—â—ke be indeede true baptisme Ans. If the said partie be admitted to stand in the roome of a true pastour or minister and keepe the right forme in baptising according to the institution it is true baptisme The Scribes and Pharisies the chiesest doctours of the Iewes were not of the tribe of Levi but of other tribes and they were indeede euen the best of them but herelikes and Apostataes and consequently to be deposed and excommunicate neuertheles because they were in the place of good teachers and fate in Moses chaire that is taught sundrie points of Moses doctrine therefore Christ saith heare them Math. 23. 1. And to this effect was the conclusion of the Churches in Africa against Cyprian Vpon the same ground the same answer is to be made if it be demanded whether baptisme administred by him that cannot preach be of force or no It were indeede to be wished that all Ministers of holy things were preachers of the word neuerthelesse if such as preach not stand in the roome of lawfull pastours and keepe the forme of baptisme it is baptisme indeede The third question is whether an Intention to baptise be necessarie in him that baptiseth Ans. If the word of Institution come to the Element it is a sacrament whatsoeuer the minister intend Paul reioyced that Christ was preached though many preached him of enuie or contention intending no good Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration if he intend not to consecrate in Popish learning there is no consecration and thus the bread eleuated is meere bread and not the bodie of Christ and consequently the people adore not Christ but an idol The intention therefore of the minde is not necessarie so be it the Institution be obserued And the efficacse of the sacrament depends not on the will of man but on the will of God The last question is what is the dutie of the Minister in baptising Ans. He stands in the roome of God and what he doth according to the Institution it is as much as if God himselfe had done it with his owne hand from heauen And therefore wheÌ„ the Minister applieth water which is the signe pledge of grace to the body he doth withall applie the Promise of remission of sinnes and life euerlasting to the partie baptised And that is as much as if God should say to the partie calling him by his name I freely giue vnto thee the pardon of thy sinnes and life euerlasting vpon condition thou keepe the order set downe in baptisme which is to turne vnto me and to beleeue in Christ. Here we see a ground of speciall faith for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer euery particular beleeuer is againe by a speciall faith to receiue the promise Againe the consideration of this which God hath done for vs in baptisme must mooue vs seriously to turne vnto him according to all his lawes and by faith of our hearts to apprehend his mercifull promises and to rest on them For when God shall speake vnto vs particularly and as it were assure vs of his mercies with his owne hand and seale we must needs be much mooued and affected therewith The second circumstance is concerning the persons to be baptised and they are all such as be in the Couenant in likelihood or in the iudgement of charitie For the seale may not be denied to them that bring the tables of the couenant And they are of two sorts Men of yeares and Infants Men of yeares that ioyne themselues to the true Church are to be baptised yet before their baptisme they are to make confession of their faith and to promise amendment of life Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith and Amendment of life in them that are baptised are to be vnderstood of men of yeares Infants of beleeuing
he had to liue in the world could not be plentifull in good workes thereby to giue sufficient testimonie of their vnfained faith yet God accepteth a man according to that which he hath and not according to that which he hath not accepting the will for the deede as he accepted the willingnes of Abraham to sacrifice his sonne as though he had sacrificed him indeede Gen. 22. VI. Obiect God doth not proportionate the reward to the worke because he doth reward works which are finite temporall with infinite and eternall punishment Ans. Sinne beeing considered in respect of the act as it is a transient action is finite But in a threefold confideration it is infinite First in respect of the obiect against whome it is committed for beeing the offence of an infinite Maiestie it doth deserue infinite punishment for if he that clippes the Kings coyne or defaceth the Kings armes or counterfaitetâ— the broad seale of England or the Princes priuie seale ought to die as a traytour because this disgrace tendeth to the person of the Prince much more ought he that violates the law of God die the first and second death seeing the breach thereof doth not onely tend to the defacing of his owne image in vs but to the person of God himselfe who in euery sinne is contemned and dishonoured Secondly sinne is infinite in respect of the subiect For seeing that the soule is immortall and that the guilt of sinne and the blot together doe staine the soule as the crimâ—in or skaâ—let die the silke or the wooll and can no more be seuered from the soule then spots from the Leopard it remaineth that sinne is infinite in durance and so deserueth eternall punishment Thirdly it is infinite in respect of the minde desire and intent of the sinner whose desire is still to walke on in his sinnes and except God should cut off the line of his life neuer to giue ouer sinning but to runne on in infinitum committing of sinne euen with greedinesse Thus hauing the meaning of the words let vs come to the doctrine and vse There be two principall reasons which hinder men from beeing beneficiall and liberall to the Ministerie The first is because they thinke all is lost that is bestowed that way The second is because they are afraid lest themselues should want To both which the Apostle makes answer in this place comparing our beneficence in the vpholding maintaining countenancing of the Ministerie to seede to teach vs that as the husbandman doth sow his corne in the ground neuer fearing the losse thereof but hoping for a greater increase not doubting his owne want but assuring himselfe of greater plentie So we in sowing the seedes of good works must neuer dreame of losse or cost considering the more we sowe the more we shall reape we must neuer feare want seeing we shall receiue an hundred fold Mark 10. 30. If men could be perswaded of this that the time of this life is the seede time that the last iudgement is the haruest and that as certenly as the husbandman which sowes his seede lookes for increase so we for our good workes a recompence to the full O how fruitfull should we be how plentifull how full of good works But the cursed roote of infidelitie which is in euery man by nature doth drie vp the sappe of all Gods graces in vs and make vs either bad or barren trees either to bring forth sowre fruits of sinne or no fruit at all but to become vnprofitable both to our selues and others For the reason why men are so cold in their liberalitie so fruitlesse so vnprofitable is because they doe not beleeue the promises of God that he is true of his word that whatsoeuer they giue to the poore or the Ministers of his word they lend vnto the Lord and whatsoeuer they lay out the Lord will restore to them againe Prou. 19. 17. For if they were as wel perswaded of a recompence at the last day as the husbandman is of a haruest they would be more frequent in duties of charitie and more plentifull in good workes then commonly they be Further let it be obserued that though these words be but generally expouÌ„ded in the verse folowing where the Apostle saith He that soweth to the flesh shall of the flesh reape corruption â—e that soweth to the spirit shall of the spirit reap life euerlasting yet are they more particularly and distinctly set downe elswhere in Scripture as 2. Cor. 9 6. He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape liberally that is the haruest shall not onely be answerable to the seede and the reward to the worke but greater or lesse according to the quantitie and qualitie of the worke For euery man shall receiue his reward according to his proper labour 1. Cor. 3. 8. For the more the husbandman sowes the more he doth vsually reape except God blow vpon it in cursing the land as he did the Israelites who sowed much and gathered but little and the lesse he sows the lesse shall his croppe be Euen so the more plentifull we are in sowing the seedes of good workes the more we shall reape and the more sparing we are the lesse shall our haruest be Hence I gather First that there are seuerall degrees of punishmentsin Hell according to the greatnes and smalnes of sinnes for some sinnes are but as moâ—es others as beames Matth. 7. 4. some as gnats others as camells Matth. 23. 24. and therefore some shall be beaten with many stripes some with few and it shall be easier for them of Sodoâ— and Gomortha at the day of iudgement then for them of Capernaum Secondly that there are sundrie degrees of glorie and felicitie in heauen proportionall to mens works for all men doe not sow alike neither are their workes equall but haue sundâ—â—e degrees of goodnes in them and therefore there are answerable degrees of glorie wherewith they are to be crowned This truth is taught elsewhere more plainly as Dan. 12. 3. They that be wise shall shine as the brightnes of the firmament and they that turne many to righteousnes shall shine as the starres for euermore Therefore as there is a greater brightnes in the starre then in the firmament so there shall be greater glorie in one then in another 1. Cor. 3. 8. Euery man shall receiue his reward according to his owne labour therefore seeing all mens labours are not alike their reward shall not be alike This is further confirmed by the parable of the talents Luk. 19. where the master of the seruants doth proportionate his wages to their worke making him that had gained with his talent fiue talents ruler ouer fiue cities him that had gained teâ— ruler ouer tenne And whereas it may be said that all the labourers in the vineyard receiued an equall reward namely a pennie as well as those that wrought but an houre or those that bare the burden and heate of the
whether vpon compact or otherwise for the Scripture maketh mention of reward where there are no precedent workes as Gen. 15. 1. Feare not Abram I am thine exceeding great reward that is thy full content and happinesse Psal. 127. 3. The fruit of the wombe is a reward that is a blessing and a free gift of God In this sense I grant eternall life is a reward Yet it is no proper reward but so called by a catachresis which yet is not an intollerable catachresis as Bellarm. either ignorantly or malitiously affirmeth but easie and familiar for in the phrase of the Scripture eternall life is called a reward in a generall signification when it is vsed absolutely and not relatiuely to signifie the heele or ende of any thing and so the Hebrewe word which signifieth a heele signifieth also a reward because it is giuen when the worke is ended And eternall life hath this resemblance with a reward in that it is giuen at the end of a mans life after that his trauell and warfare is ended Thus the Greeke words which signifie a reward and an ende are vsed indifferently one for the other 1. Pet. 1. 9. Receiuing the end of your faith the saluation of your soules that is as Beza hath fitly translated it the reward of your faith for to translate it the ende of your faith cannot agree to the word receiuing for we receiue not an ende but a reward Thus reward signifieth a free gift or free remuneration as when the master giueth his feruant something for his faithfull seruice though done vpon dutie when as he oweth him not thanks much lesse reward Luk. 17. 9. Doth he thanke hat seruant because he did that which was commanded vnto him I trowe not Thus God giueth vs eternall life not because he is bound in iustice so to doe for he oweth vs neither reward nor thanks for our labour because when we haue done what we can we haue but done our dutie v. 10. but because his goodnesse and mercifull promise made thereupon doth excite him thereunto And yet eternall life is called a reward because it doth as certainly follow good works as though it were due And good workes are mentioned in the promise because they are tokens that the workers is in Christ for whose merit the promise shall be accomplished And it is further called the reward or fruit of our faith as here the haruest because it is the way and meanes of obtaining it II. Eternall life is called a reward of good workes not causally as procured by them but consequently as following them For abeit it be giuen properly for the merit of Christ apprehended by faith yet it is giuen consequently as a recompence of our labours as an inheritance is giuen to the heire not for any duty or seruice but because he is the heire yet by consequent it is giuen in recompence of his obedience He that forsakes father mother shall receiue a hundred fold more in this life and in the world to come eternall life Mark 10. 29 30. III. Reward doth not alway presuppose debt but is often free for whereas it is said Math. 5. 46. If you loue them that loue you what reward shall ye haue It is thus in Luk. 6. 34. What thāk shall ye haue by which we see that reward doth not alway signifie due debt but thankefull remembrance and gratious acceptance IV. Coloss. 3. 24. Eternall life is called the reward of inheritance whereby is signified that it is not giuen for our workes but because we are the sonnes of God by adoption Bellarmine answers that it may be both a reward an inheruāce a reward because it is giuen to labourers vpon compact an inheritance because it is giuen to none but those that are children But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated reward signifieth a gift freely giuen without respect of desert it beeing all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bafil teacheth vpon the 7. psalme V. The Scripture teacheth that God giueth rewards foure waies First he giueth reward of due debt in respect of merit thus he giueth eternall life as a reward due not to our merits but to the merits of Christ for none can merit at the hands of God but he which is God Secondly he giues a reward in respect of his free and mercifull promise and thus he rewards onely beleeuers Thirdly he giueth rewards to hypocrites infidels heathen c. beeing neither bound by his owne promise nor by their merit whē they performe the outward works of the lawe and lead a ciuill life conformable thereto as when Ahab humbled himselfe before the Lord 1. King 21. And this God doth to the end he may preserue humane societie and cōcommon honestie and that he may testifie what he approoueth and what he disliketh Lastly he giueth good successe in interprises and attempts according to his owne decree and the order of diuine prouidence which metaphorically is called a reward Ezek. 29. v. 19. 20. because it hath a similitude thereunto as when wicked men through ignorance doe that wickedly which he hath iustly decreed shall come to passe suffering them to fill their houses with the spoyle of the poore which they haue for their work as a man hath wages for his honest labour Thus the spoyle of Iudea is called the hire or reward giuen to Tiglath Pelassat for his Syrian warre Isay 7. 20. and thus the spoyle of Egypt is said to be wages giuen Nhebuchodonosar for his seruice against Tyrus Further let vs here obserue the different manner of speech which the Apostle vseth in speaking of the flesh and of the spirit Of the former he saith He that soweth to his flesh c. Of the latter He that soweth to the spirit not to his spirit by which is signified that what good so euer a man doth in beeing beneficiall to the ministery in furthering the Gospel c. he doth it not by any goodnes that is in himselfe but by the spirit of god who in euery good motion workes in vs the will and in euery good action the deed Philip. 2. 13. therefore no man ought to flatter himselfe in this respect or to think highly of himselfe as though he had attained an extraordinary measure of sanctification either for affecting or effecting any thing that is good seeing whatsoeuer good thing is in vs is the gift of God as Ierome saith On the contrary what euill soeuer a man doth he doth it of himselfe God beeing neither the author the furtherer nor the abetter thereof Againe we hence learne that all vnregenerate persons are sowers to the flesh because that before their conuersion they do nothing but those things that are pleasing to the flesh so that dying in that estate they can reape nothing but corruption therefore it hence followeth that Philosophers heathen and all meere ciuill and naturall men being such as neuer sowed to the spirit shall
And withall he laies downe two conclusions The first is that in Christ Iesus that is in the kingdome of grace neither circumcision nor vncircumcision are any thing that is are neither acceptable to God nor auaileable to saluation Vnder these two synecdochically comprehending all outward priuiledges and prerogatiues dignities and regalities or whatsoeuer can be named vnder circumcision comprising the preheminence of the Iewe and the profit of circumcision which was much euery way Rom. 3. 1. seeing that to them appertained the adoption and the glory and the couenants and the giuing of the Lawe and the seruice of God and the promises Rom. 9. 4. Vnder circumcision containing the Gentiles with all their wealth wisdome strength lawes pollicie and whatsoeuer is of high account and glorious in the eies of the world All which he exclude and accounts as nothing in respect of regeneration For that which is highly accounted of among men is abomination in the sight of God Luk. 16. 15. Therefore wisedome wealth nobility strength are nothing 1. Cor. 1. 26. Outward callings as to be King or Kaesar Prophet or Apostle Outward actions of fasting almes praier Nay kindred and alliance as to be mother or brother of Christ is nothing for if the blessed virgine had not borne Christ in her heart as she did in her wombe she should neuer haue beene saued Luk. 11. 27 28. if his kinsmen had not beene his brethren by spirituall adoption as well as by naturall propagation they should haue had no inheritance in the kingdome of God Mark 3. 33 35. Nay the outward element of baptisme without the inward grace is of no force for it is not the washing away of the filth of the flesh that is acceptable to God but the stipulation of a good conscience which maketh requests vnto God 1. Pet. 3. 21. and if the communicant at the Lords table doe not eate panem DominuÌ„ as well as panem Domini as Augustine speaketh that is if he doe not receiue Christ spiritually by the hand of his faith as he doth corporally receiue the element by his bodely hand he receiueth vnworthily and so eateth and drinketh his owne iudgement 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable is because the things that are accounted of with God are spirituall and eternall not tempoÌ„rall and carnall as these are which as they shall vtterly cease in the kingdome of glory Matth. 22. 30. for then Christ will put downe all rule authoritie and power 1. Cor 15. 24. so are they not of any moment or account in the kingdome of grace as Paul teacheth 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said these priuiledges and outward things as Prince and people Master and feruant bond and free c. haue place in the kingdome of grace seeing Christianity doth not abolish nature nor ciuill pollicy To which I answer that man must be considered two waies in respectof the outward or inward man Consider him as he is a member in ciuill society as of the family church or common-wealth there are sundry differences of persons as bond free magistrate subiect poore rich c. in which sense the Apost exhortation taketh place wiues submit your selues to your husbandâ— Coloss. 3. 18. children obey your parents v. 20. seruants be obedient to your masters v. 22. But if man be considered in respect of his spirituall estate as he is a member of the inuisible or catholique church vnder spirituall gouernement consisting in righteousnes peace of conscience and ioy in the holy Ghost Rom. 14. 17. there is no distinction of calling condition or sexe for we are all on in Christ. Gal. 3. 28. or Christ is all and in all things Coloss. 3. 11. in that though we be many yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God as to lead a single life to fast to vow voluntary pouerty to performe regular obedience to professe monkery to be buried in a friers cowle or to abstaine from these and these meates is here condemned when Paul saith that outward priuiledges will not serue the turne and that meate commendeth vs not to God 1. Cor. 8. 8. Againe neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy of bringing in an anarchie that is an ataxy into Christian society by taking away christian magistrates and distinction betwixt masster and seruant for by the same reyson we may consound the sexe of man and woman for Paul saith there is neither male nor femalle but we are all on in Christ the meaning thereof is this that although in respect of our inward or spirituall estate before God there be no such difference yet that hindreth not but there may be in respect of our outward estate Further we learne from hence that no man is to thinke highly of himselfe in regard of outward priuiledges as birth honour welth fauour nor to glory in them Ier. 9. 23. rich men must not be high minded 1. Tim. 6. 17. Nay the King may not lift vp his mind aboue his brethren Deut. 17. 20. Pauls example is notable who accounted all the priuiledges which he had before his conuersion whilst he was a Iew as that he was a citizen of Rome a Pharise a great Rabbin instructed by Gamaliel of the tribe of Beniamin circum cised the 8. day c. and after his conuersion beeing a christian as that he was an Apostle taken vp into the 3. heauen c. to be as nothing or worse then nothing euen as losse or dunge in respect of beeing a new creature in Christ that is in respect of iustification and sanctification And therefore we may not set our minds to much vpon outward things as riches honours pleasures seeing they are not â—â—â—ylable to saluation Besids this teacheth all those that are but in meane and base estate to be content for outward priuiledges auaile nothing outward wants and miseries hinder nothing If a man be rich he is nothing the neâ—rer and if he be poore he is not a whitt the further off it is the pouerty of the spirit which makes a man rich in grace for though the poore man be the rich mans flaue yet he is the sonne of God and sellow heyre with Christ and though the rich man be the poore mans master yet he is the seruant of Christ as Paul saith he that is called beeing a seruant is Gods free man and he that is called beeing free is Christ seruant 1. Cor. 7. 22. Lastly this crosseth the opinion of the multitude who think that if a man be increased in riches graced with fauour aduanced with honour that he is a godly wise religious man and that religion which he professeth is the truth This is nothing
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