they are here reprooued that haue many good gifts of God in them and yet neuer proceede to a thorow reformation For they vse to cherish in themselues naughtie affections and damnable lusts There is some one sweete sinne or other that they cannot abide to crucifie III. They also are to be blamed that cannot abide to heare their owne particular sinnes to be noted and reprooued They are vncrucified and vnmortified persons And the word of God is the sword of the spirit that serues to kill and destroy the flesh IV. In afflictions be content and quiet For we ought to crucifie the affections and lusts of our flesh and because we faile in this dutie therefore God himselfe takes the worke in hand and he will crucifie our corruption by his chastisements Further of this dutie of crucifying the flesh there are three points to be considered I. The time when this action must beginne namely in our baptisme or first conuersion Therefore Paul saith they that are Christs haue crucified c. II. What must be crucified Ans. The whole flesh with euery inordinate affection and lust This makes against them that flie and detest some fewe sinnes and runne headlong into others III. What is crucifying Ans. In it are two things the restraint of the exercise of sinne which is in part in ciuill men and the killing of Originall corruption in all the parts and branches thereof And that is done when we doe not onely mourne for our corruptions but also hate and detest them in our selues 25. If we liue in the Spirit let vs also walke in the Spirit In these words is cōtained the last reason of the rule of good life before mentioned in the 16. verse For the vnderstanding whereof two things are to be considered what it is to liue in the Spirit and what to walke in the Spirit Touching the first Life is twofold created or vncreated Vncreated life is the life of God Created is that which pertaineth to the creature And this is either naturall or spirituall Naturall life is led by naturall causes and meanes as by meate drinke cloathing breathing such like Spirituall life is by and from the Spirit Of this there be two degrees The first is when the Spirit of God takes vp his habitation in man and withall gouerneth all the powers of his soule by putting into the minde a new light of knowledge into the will and affections newe motions and inclinations whereby they are made conformable to the will of God The second degree of spirituall life is when the spirit dwelleth in man and gouerneth the powers of the soule and further doth sustaine the bodie immediately without naturall means 1. Cor. 15. 44. It riseth againe a spirituall bodie that is a body liuing in the second degree of spirituall life not beeing sustained by meanes but immediately by the eternall sustentation of the spirit The first of these degrees is in this life the second after this life in and after the last iudgement when body and soule shall be reunited And of the former this place is to be vnderstood To walke in the Spirit is first to sauour the things of the Spirit Rom. 8. 5. 7. And that is to minde wish like desire and affect them or in a word to subiect a mans selfe to the law of God in all the powers and faculties of the soule For the things reuealed in the Lawe are the things of the spirit which spirit must at no hand be seuered from the word Secondly to walke in the path way of righteousnesse without offence either of God or man Psal. 143. 10. Thirdly to walke not stragglingly but orderly by rule by line and by measure For so much the word walke importeth in the originall as if Paul should haue said Let vs whilest we liue in this world not onely indeauour to doe some one or some fewe good actions but in the course of our liues and callings order our selues according to the rule and line of the word of God The vse This text in the first place cuts off the shiftes and excuses of sundrie persons in these daies who professe themselues to be the children of God and yet for their liues are much to be blamed because they lead them not according to the Spirit but according to the flesh And these persons whatsoeuer they say doe indeed and in truth deceiue themselues and are quite destitute of Gods Spirit For if they liued in the Spirit they would also walke in the Spirit It is not an idle spirit in any but it will shew and manifest it selfe in a holy and orderly conuersation You will say If such persons haue not the Spirit of god what other Spirit haue they Ans. If there life be naught they haue an vncleane Spirit dwelling in them and the god of this world hath blinded their eies and makes them that they cannot see the right way wherein they should walke 1. Cor. 4. 4. Againe we learne from hence a true and a pregnant signe whereby to discerne whether any man hath in his heart the spirit of God or no The life of a man will discouer and proclaime to all the world before God men and angels what himselfe is If a man in the course of his life and calling be godly and vertuous leading his life according to the will word of God in an honest and carefull indeauour though he faile in some particulars what euer the world thinkes of him he is the man that is indued with the Spirit of God Lastly this teacheth what is the office of all Christian people namely to walke in the Spirit that is to frame and order the whole course and tenour of their liues according to the line square of Gods word and Spirit A motiue to which dutie may be that fearefull threat pronounced vpon those that turne aside and walke in their owne crooked waies Psal. 125. 5. 26. Let vs not be desirous of vaine-glorie prouoking one another enuying one another The scope From this 26. verse to the 11. verse of the chapter following S. Paul handles the second Rule which he had propounded in the 13. verse of this chapter By loue serue one another In the handling whereof he first laboureth to take away the impediments of Loue and then he sets downe the māner how the rule is to be obserued This 26. verse is a rule the ende whereof is to remooue the impediments of loue In this verse foure points are especially to be considered First what the desire of vaine-glorie is Answ. It is a branch of pride which makes men to referre all they haue or can doe to their owne priuate glorie and aduancement For better vnderstanding whereof consider a little the excuses that men haue for the defence or excuse of this sinne I. Excuse Vaine-glorie in effect is no more but the seeking of mens approbation which may lawfully be done Answ. To seeke the approbatiō of men is no fault so that it be
fruits of the spirit the hatred of our owne sinne the purpose of not sinning the feare of God and such like we must content our selues and waite for the fruition of further grace till the life to come Thirdly we must become waiters for the mercie of God and for life euerlasting Gen. 49. 18. Iud. v. â—1 For this cause we must doe as they doe which waite attend for some great benefit we must daily stand with our supplications knocking at the mercie gate to the death and we must daily prepare our selues against the day of death and it must be welcome vnto vs for then is the ende of all our waiting and attending The third point is by what are we to waite Paul saith We waite by faith Hence it followes that faith brings with it a speciall certentie of the mercie of God and of life euerlasting For men vse not to waite for the things whereof they are vncerten Waiting presupposeth certentie The Papists therefore that make speciall hope should also make speciall faith The last point is where is this waiting Paul saith in spirit Here obserue that all the exercises of Christian religion are to be in the spirit God must be worshipped in spirit Ioh. 4. 24. Rom. 1. 9. The heart must be rent and not the garment Ioâ—l 2. The inward motions of the spirit are of themselues the worship of God whereas our words and deedes are not simply but so farforth as they are founded in the renewed motions of the heart Men in our daies thinke they doe God high seruice if they come to Church heare Gods word and say some few praiers Indeede these things are not to be condemned yet are they not sufficient vnlesse withall we bring vnto God a renewed spirit indued with faith hope â—oue In the 6. verse Paul propounds three conclusions The first is this that externall and bodely priuiledges are of no vse and moment in the kingdome of Christ. Paul saith 1. Tim. 4. 8. Bodily exercise profiteth little and that godlines is profitable for all things It was a great priuiledge to be familiarly acquainted with Christ and to haue eaten and drunke with him yet is it of no vse in the kingdome of Christ. For of such Christ saith Luk. 13. 26. Depart from me ye workers of iniquitie It was a great priuiledge to be allied to Christ in respect of blood yet in the kingdome of Christ it is of no vse and therefore Christ saith He that doth the will of my father is my brother sister and mother Mark 3. 33. To conceiue and beare Christ was a great honour to the virgin Marie yet was shee not by this meanes a member of the kingdome of Christ but by her faith in him And if shee had not borne him in her heart as well as shee bare him in her wombe shee had not bin saued To prophecie or preach and that in the name of Christ is a great dignitie and yet many hauing this prerogatiue shall be condemned Matth. 7. 22. It may be alleadged that some outward exercises as baptisme and the Lords supper are of great vse in the Church of Christ. I answer the outward baptisme is nothing without the inward Not the washing of the flesh but the stipulation of a good conscience saueth 1. Pet. 3. 18. Circumcision is profitable if thou keepe the law Rom. 2. 35. By this we are taught not to esteeme of mens religion by their riches and externall dignities For the fashion of the world is if a man haue riches and honour to commend him for a wise vertuous and godly man This is foolishly to haue faith in respect of persons Iam. 2. 1. Secondly by this we are taught to moderate our affections in respect of all outward things neither sorrowing too much for them nor ioying too much in them 1. Cor. 7. 30. The second conclusion Faith is of great vse and acceptation in the kingdome of Christ. By it first our persons and then our actions please God and without it nothing pleaseth God It is the first and the greatest honour we can doe to God to giue credence to his word and from this flowes all other obedience to all other commandements Hence we learne First that we must labour to conceiue faith a right in our hearts by the vse of the right meanes the word praier sacraments as also in and by the exercises of spirituall inuocation and repentance This beeing done we must rest vpon the bare word and testimonie of God without and against sense and feeling and quiet our hearts therein both in life and death Secondly faith in Christ must raigne and beare sway in our hearts and haue the command ouer reason will affection lust And by it whatsoeuer we doe or suffer specially the maine actions of our liues are to be ordered and disposed Lastly it is a thing to be bewailed that the common faith of our daies is but a Ceremoniall faith conceiued without the ordinarie meanes and seuered from the exercises of inuocation and repentance The third conclusion is that true faith workes by loue Hence the Papists gather that loue is the forme and life of faith not because it makes faith to be faith but because it makes it to be a true faith a good faith a liuely faith But this their doctrine is false and erronious For faith is the cause of loue and loue is the fruit of faith 1. Tim. 1. 5. Loue out of a pure heart good conscience and faith vnfained Now euery cause as it is a cause hath his force and efficacie in it selfe and receiues no force or efficacie from his effect Secondly true faith is liuely and effectuall in it selfe and hath a peculiar forme of his owne and that is a certen power to apprehend Christ in the promise For in faith there are two things knowledge and apprehension which some call application or speciall affiance which affiance because the Papists cut off they are constrained to make a supplie by loue Thirdly the operation of faith according to the doctrine of the Papist is to Prepare and dispose a sinner to his future iustification Now if this operation be from loue then loue is before iustification and that cannot be because as they teach iustification stands in loue Loue therfore is not the forme of faith They alleadge for themselues this very text in hand where it is said faith worketh by loue or as they translate it faith is acted and mooued by loue Ans. The meaning of the text is that faith is effectuall in it selfe and that it shewes and puts forth his efficacie by loue as by the fruit thereof And it cannot hence be gathered that faith is acted and mooued by loue as by a formall cause Againe they alleadge Iam. 2. 26. As the bodie is dead without the spirit so is faith without workes Ans. 1. The soule of man is not the forme of his bodie but of the whole man 2. Spirit may as well signifie breath or
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
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
for grace and peace The reason true happinesse which all men desire consists in peace and is founded in grace they are said to be happie blessed that mourne suffer persecution for iustice sake Mat. 5. because in the middest of their sorrows miseries they haue the fauour of God the peace of good conscience Thirdly in that grace peace are ioyned we learn that peace without grace is no peace There is no peace to the wicked saith my god Isai. 57. last They which make a couenāt with hel death are soonest destroyed Isai. 28. 18. Laughter saith Salomon is madnes namely when it is seuered from grace and peace When men say peace peace then comes destruction 1. Thess. 5. The prosperitie of the men of this world ends in perdition read Ps. 73. Paul saith not simply that Grace and peace comes frō God but from God the father and from Iesus Christ that he may teach vs rightly to acknowledge and worship God For God is to be acknowledged and worshipped in the father in Christ in the holy spirit It was the fault of the Pagans and it is the fault of sundrie Christians to worship an absolute God without the father and without Christ. This fault must be amended for it turnes God to an Idol Againe when Paul saith that grace proceeds first from the father and secondly from Iesus Christ he sets downe the Order which God obserueth in the communication of grace peace The father is the fountaine of grace and giues it from none but from himselfe Christ againe is as it were a conduit or pipe to conuaie grace from the father to vs. Of his fulnesse we receiue grace for grace Ioh. 1. In him we are complete Col. 2. Election Iustification Saluation and all is done in and by Christ. 2. Tim. 1. 9. The vse I. Let them that trauell vnder the burden of a bad conscience and a bad life come to Christ by turning from their sinnes and by beleeuing in him and they shall obtaine grace finde rest to their soules II. In our miseries our hearts may not be troubled ouermuch but we must alwaies moderate our sorrowes For if we beleeue in Christ we shall alwaies haue grace and peace Read Ioh. 14. 27. III. We must moderate our cares for this life For if we trusting in Christ haue grace and peace we shall want nothing read Psal. 4. v. 6. 7. Iesus Christ that giues grace and peace is called Our Lord for two causes One is to teach vs to acknowledge Christ aright and that is as well to acknowledge him to be our Lord as wel as our Sauiour He is a Priest to procure life a prophet to teach the way of life a Lord to command them to walke in the way of life The fault of our times All men professe Christ yet many allowe of no Christ but of their owne deuising namely a Christ that must be a Sauiour to deliuer them from hell but not a Lord to commaund them that they cannot brooke The second cause why Christ is called our Lord is to signifie the persons to whome grace and peace belong and they are such as acknowledge Christ for their Lord and yeild subiection to him in heart and life They finde rest to their soules that take vp the yoke of Christ in newe obedience and the patient bearing of the Crosse Math. 11. v. 29. 4. Who gaue himselfe for our sinnes that he might deliuer vs out of this present euill world according to the will of God our father 5. To whome be glorie for euer and euer Amen In these words the second argument is propounded whereby Christ is described namely the effect of Christ which is that he gaue himselfe And he is said to giue himselfe for two causes First because he presented himselfe as a price and sacrifice for sinne to God the Father Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second because he did publikely propound and set forth himselfe to the world as a sacrifice and price of redemption Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. In this giuing there are fiue things to be cōsidered The first the giuer Christ the second the thing giuen and that is Christ himselfe The third is the ende of his giuing for sinne that is that he might make satisfaction for our sinnes The fourth is another end of his giuing that he might deliuer vs out of this present euil world Here the present world signifies the corrupt estate of mē that liue according to the lusts of their own hearts 1. Ioh. 2. 16. And men are here said to be deliuered takē out of the world when they are seuered from the condition of sinnfull men by sanctification and newnes of life and by diuine protection whereby they are preserued from euill after they are sanctified Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place but in respect of qualitie The fifth thing is the cause that mooued Christ to giue himselfe and that is the will of God In the 5. verse there is set downe a corollarie or conclusion which containes the praise of God The vse followes Whereas Christ is the giuer of himselfe hence it followes that his death and sacrifice was voluntarie And this he shewed in two things When he was to be attached he fledde not but went to a garden in the mount as his custome was which was knowne to Iudas Ioh. 18. 2. And in the very separation of bodie and soule he cried with a loud and strong voice which argued that he was Lord of death died because his will was to die This must be remembred For otherwise his death had not beene a satisfaction for sinne In that Christ gaue himselfe to be a sacrifice we learne many things First that the worke of redemption exceedes the worke of creation For in the creation Christ gaue the creatures to man in the redemption he gaue himselfe and that as a sacrifice Secondly in that he gaue himselfe it appeares that he gaue neither angel nor meere man nor any thing out of himselfe and that all merits of life and satisfactions for sinne are to be reduced to the person of Christ and consequently that there be no humane satisfactions for sinne nor meritorious workes done by vs because they pertaine not to the person of Christ but to our persons and they were neuer offered of Christ vnto God as merits and satisfactions because he gaue nothing but himselfe and the things which appertained vnto his owne person Thirdly in that Christ giues himselfe we must take and receiue him with hungering hearts Nay he is to suffer violence of vs and the violent are to take him to themselues Lastly in that he giues himselfe to vs we againe must giue our bodies and soules vnto him in way of thankefulnes and dedicate all that we haue or can doe to the good of men The creatures at our tables
present vs with their bodies and so must we present our bodies and soules to God The first ende of this giuing is that Christ might be a sacrifice and ransome for sinne The knowledge of this point is of great vse First it workes loue in vs on this manner We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified and in his death and passion his sacrifice in his sacrifice for the sinnes of his enemies his endles loue and the consideration of this loue will mooue vs to loue him againe and the father in him Secondly the consideration of his endles paines for our sinnes in the sacrifice of himselfe must breede in vs a godly sorrow for them for if he sorrow for them much more we Thirdly this knowledge is the true beginning of amendment of life For if Christ gaue himselfe to redeeme vs from iniquitie we must take vp a purpose of not sinning and neuer wittingly sinne more Lastly this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes and they which are eased of their sinnes are blessed Psal. 32. 1. And in temptation they may boldly oppose the satisfaction of Christ against hell death the law and the iudgement of God and if at any time they sinne they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust 1. Ioh. 2. 1. And whereas Paul saith that Christ gaue himselfe for our sinnes he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe This applying is done by faith and the right manner of application is this We must turne to Christ and in turning by faith applie and when we applie Christ by faith we must withall turne Faith goeth before conuersion in order of nature yet in the order of teaching and practise they are both together They which vse to applie Christ and his benefits vnto themselues and yet will not turne themselues to Christ misapplie and presume because the right apprehension of Christ is in the exercises of inuocation and repentance The second ende for which Christ gaue himselfe is that he might take vs out of this euill world And hence we are taught three things First that we must be grieued and displeased at the wickednes of the world as Lot was 2. Pet. 2. 7. Secondly that we must not fashion our selues to the wicked liues of the men of this world but we must in all things prooue what is the goodwill of God and doe it Thirdly seeing we are taken out of this world we must not dwell in it but our dwelling must be in heauen Reuel 13. 6. the beast out of the sea perfequutes them that dwell in heauen that is such as dwell on earth and for affection haue their conuersation in heauen And seeing this must be so we must not loue the world but loue the comming of Christ and euery day prepare our selues against the day of death that we may enter into our owne home And whereas Paul calls this world an euill world he doth it to signifie that there is nothing in men but sinne till they be regenerate yea that ciuill vertues and ciuill life that are excellent in the eyes of men are no better then sinnes before God It is the errour of the Papists that men may thinke and doe some thing that is morally good without grace The cause that mooued Christ to giue himselfe is the will of God Hence it appeares that God giues Christ to no man for his foreseene faith or works For there is no higher cause of the will of God The foreknowledge of things that may come to passe goes before will but the foreknowledge of things that shall come to passe and therefore the foreknowledge of faith and works followes the will of God Because things that shall come to passe are first decreed and then foreseene The will here mentioned is said to be the will of God that is the first person the father for when Christ is opposed to God then God signifies the father And he is most commonly called God because he is God without communication of the godhead from any whereas the Sonne and holy Ghost are God by communication of godhead from the father And this God is called our father by Paul And hereby he signifies that the scope of the Gospel is first to propound God vnto vs not only as a creator but as a father secōdly to inioyne vs to acknowledge him to be our father in Christ and consequently to carrie our selues as dutifull children to him in all subiection and obedience They which doe not this know not the intent of the Gospel and if they know it in deede they denie it The conclusion annexed to the salutation To whome be glorie for euer teacheth vs so oft as we remember the worke of our redemption by Christ so oft must we giue praise thāks to God yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption And all our praise and thankes to God must proceede from the serious affection of the heart signified by the word Amen that is so be it 6. Imaruell that you are so soone remooued away to another Gospell from him that hath called you in the grace of Christ. 7. Which is not another Gospel but that some trouble you and intende to ouerthrowe the Gospell of Christ. Here beginnes the second part of the Epistle in which he giues instruction to the Galatians And it hath two parts one concernes doctrine the other manners The first part touching doctrine beginnes in this sixt verse and continues to the 13. verse of the 5. chapter The summe of it is a reproofe of the Galatians for reuolting from the Gospell and it is disposed in this syllogisme If I be immediately called of God to teach and my doctrine be true ye ought not to haue reuolted from my doctrine But I was called immediately of God to teach and my doctrine is true Therefore ye should not haue reuolted from my doctrine The proposition is not expressed because it was needelesse The minor is handled through the whole Epistle The Conclusion is in the 6. and 7. verses the meaning whereof I will briefely deliuer So soone that is presently after my departure remooued carried away by the perswasions of false teachers to another Gospel to another doctrine of saluation which in the speech and opinion of the false teachers is another manner of Gospel more sufficient and more excellent then that which Paul hath deliuered From him that is from me beeing an Apostle who haue called you by preaching the Gospell of Christ. In the grace that is haue called you freely without any desert of yours to be partakers of the fauour of God in Christ. Which is not another which pretended Gospell of the false Apostles is not indeed another gospell from
kingdome of the Messias was an earthly kingdome and with this opinion the Disciples of Christ were tain â—ed IV. They held that the keeping of the morall lawe stood in externall obedience as appeares by the speeches of Christ reforming their errours Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will in the obseruing of the law Luk. 18. Lord I thanke thee saith the Pharisie I doe thus thus VI. They held a iustification by the workes of the lawe without the obedience of the Messias Rom. 9. 3. VII Beside the written word and law of Moses they had many vnwritten traditions which they obserued precisely and the obseruation of them was accounted the worship of God Math. 15. 3. 9. Other points they held but these are the principall It may further be demaunded how the Iewes could hold such hereticall damnable opinions and yet be the people of God Answer They had for their parts forsaken God but God had not forsaken them because the Temple was yet standing and the sacrifices with the outward worship yet remained among them In this regard they were still a reputed people of God Againe they are called a people of God not of the bigger but of the better part and the better part was a small remnant of them that truely feared God and beleeued in the Messias Of which sort were Ioseph Marie Zacharie Elizabeth Simeon Anna Ioseph of Arimathia Nicodemus Againe it may be demanded howe the Iewes beeing such a people of God should fall away to so daÌ„nable a religion Answer They neither loued nor obeyed the doctrine of Moses and the Prophets and therefore God in iudgment left them to the blindenesse of their owne mindes and the hardnesse of their own hearts Isai. 6. The like may be our case If we loue and obey not the Gospel more then we haue done our religion may ende in ignorance superstition and prophanenesse as theirs hath done The second thing in Pauls example is his conuersation whereby he liued and conuersed according to his religion The like should be in vs. For the profession of the faith and godly conuersation are to goe together Phil. 1. 27. Faith in the hart is a light and workes are the shining of this light Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation 1. Pet. 1. 18. Heere many of vs doe amisse disioyning faith and good life And this fault is the greater because it is an occasion to our aduersaries to mislike and reiect our religion Pauls conuersation hath two partes his persequution of the church and his profiting in his religion Persequution properly is the afflicting of the people of god for their faith and religion In this we are not to follow Paul but to doe the contrary that is by all meanes to seeke the good of the church After Gods glory immediatly we are to seeke the comming and aduancement of the kingdome of God Now this kingdome is a certen estate and condition of men whereby they stand subiect to the word and spirit of God And this subiection to God and Christ is the propertie of them that be members of the church of God All both rich and poore conferred something according to their abilitie to the building of the Temple which figured the church of God The fault of our times is that we build our selues and our worldly estates and little respect the common good of the church In the persequution of the church by Paul two pointes are to be considered the manner and measure or accomplishment The manner is that he persequuted the church extreamely or aboue measure That which Paul did in his religioÌ„ we must doe in ours The good things that we are to doe we must doe them with all our might Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God and we must doe it with all diligence Prou. 4. 24. It is our duty to seeke gods kingdome and we must take it with violence To enter into life is our duty and we must striue to enter To pray is our duty and we must wrastle in praier Rom. 15. 30. Iosias turnes to God with all his harte The law requires that we should loue God with all the powers of body and soule and with all the strengh of all the powers In earthly things we must moderate our thoughtes cares but spirituall duties must be performed with all our might The accomplishment of persequution is that Paul wasted the church and made hauocke of it Here I consider 2. points what is wasted who is the waster For the first it is the church Here 2. questioÌ„s may be demaÌ„ded the firist is how the church can be wasted Answer In respect of the inward estate thereof which standes in election faith iustification glorification it cannot be wasted In respect of his outward estate it may be wasted that is in respect of mens bodies and in regard of the publike assemblies and the exercises of religion The second question is why God suffers his enemies to wast his owne church Answer Iudgement beginnes in Gods house and his iudgements sometime are very sharpe whether they be inflicted for triall or correction of sinnes past or for the preuenting of sinnes to come As in the bodie sometime there is no hope of life except armes and legges be cut off euen so is it in the church Hence it appeares that there shall be a last iudgement and that there is a life euerlasting in heauen because the wicked man florisheth in this world and the godly are often oppressed The waster of the church is Paul By whome we learne that sinne where it takes place giues a man no rest till it hath brought him to a height of wickednes Hatred hauing entred into Caines heart leaues him not till it haue caused him to imbrue his hands in his brothers bloud Coueteousnes makes Iudas at length to betray his master and hange himselfe Blind zeale makes Paul not only to persequute but also to wast the church Therefore it is good to auoide the first beginnings yea the very occasion of sinne The second part and point in Pauls conuersion is that he profittes in his religion Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly father is perfect that is indeuour to come to perfection All the faith we haue or can obtaine is little enough in the time of temptation Iob that said in his affliction though the Lord kill mee I will still trust in him saith also that God wrot bitter things against him and made him to possesse the sinnes of his youth It is a token that a man is dead in his sinnes when he doth not growe or increase in good things 1. Pet. 2. 2. In this regard great is the fault of our daies for many are wearie of the gospell many stand at a staie without profiting many goe backward The cause
any occasion were offeâ—ed it is to be feared that many of vs would be easily mooued to returne to our old prophanenesse and to the superstition of poperie But for the staying and the better establishing of our mindes let vs alwaies remember that they shall perish who withdraw themselues from their faith profession and obedience which they owe vnto God Heb. 10. 38. Psal. 73. 27. Againe here it must be obserued that Paul in describing the sinne expresseth two actions his eating with the Gentiles and his seperation from them the first good and the latter euill The beginning of his action was good but the end of it was naught The reason is this the man regenerate is partly flesh and partly spirit and hereupon it is that when we will that which is good we cannot accomplish it and euill is present with vs. The child of God is like a lame man that goes the right way but yet halts at euery step AbrahaÌ„ Sara desire ishue that is from the spirit but they desire ishue by Agar their handmaid that is from the flesh Rebecca seekes the blessing for Iacob that is a worke of the spirit but shee seekes it by lying that is from the flesh Peter eates with the Gentiles that is from Christian libertie he after seperates himselfe that is from corruption Thus we see that the best workes are imperfect mixed with corruption and that for the best workes we must humble our selues and seeke pardon not in respect of the goodnesse of the worke but in respect of the defect thereof It may be demanded how the acte of Peter should be a sin considering he did onely abstaine from certaine meates that he might auoide the offence of certen Iewes Answer The fact of Peter considered by it selfe is not a sinne for Paul did the like in playing the Iewe but the circumstances make it a sinne For first of all Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe but also he withdrawes himselfe from the companie of the Gentiles and keepes company apart with the Iewes Secondly he abstaines not among the Iewes at Ierusalem but at â—nâ—â—â—ch among the Gentiles where a little before he had openly done the contrarie in vsing his Christian libertie Thirdly he vsed this abstinence when certen Iewes câ—m from Ierusalem to search out the libertie of the Gentiles Fourthly while Peter seekes to auoid the small offence of some Iewes he incurres a greater offence of all the Gentiles Lastly this acte of Peter did tend to the ouerthrowing of Pauls Ministerie and the suppressing of the truth of the Gospel Thus then the act of Peter becomes vnlawfull that was otherwise lawefull beeing simply considered by it selfe Here it may be demanded what Peter should haue done Ans. He shoul haue openly withstood the Iewes that came from Ierusalem as Paul withstood them that vrged the circumcision of Titus Or againe before he had plaid the Iew he should haue aduertised the Gentiles that for a time he was to yeeld to the infirmitie of some Iewes In Peters example we are taught that we must not offend God though all the world be offended Lesse offences must giue place when the great offence is at hand that is when god is dishonoured and the very least part of his trueth is suppressed The third point to be conâ—idered is the cause of the sinne of Peter and that was the feare of the offence of the Iewes Here two questions are to be handled The first how Peters feare should be a sinne Ans. There is a naturall feare created by God and placed in the heart of man This feare of it selfe is good Neuerthelesse by the corruption of nature it becomes euill And it is made euill two waies One is when men feare without cause as when the disciples feare Christ walking vpon the sea and feare drowning when Christ was in the ship with theÌ„ The other is wheÌ„ there is no measure in feare As wheÌ„ men so feare the creature that they neglect their dutie to God This was Peters feare and it was a sinne in him For God is to be feared simply because he is Lord of bodie and soule and can destroy both and he is to be feared for himselfe whereas euery creature is to be feared in part onely and for God Rom. 13. 3. 4. By this we are taught daily to inure our selues in our hearts to feare God aboue all things The second question is how Peter could haue the feare of God considering he feared men more then God at the least in this one action Ans. There are three kinds of feare One is without all sinne this was in Adam and in Christ. The second is altogether sinnefull in the wicked and vngodly because it is seuered from faith and obedience as when there is a feare of men without the feare of God The third is a mixed feare in them that are regenerate in whome the feare of God is ioyned with the corrupt feare of man And in this mixture otherwhiles the one preuailes otherwhiles the other And this feare was in Peter in whome at this time the carnall feare of man preuailed against the true feare of God Paul notes feare to be the cause of Peters sinne that he may thereby signifie vnto vs what kind of sinne it was namely a sinne not of malice but of infirmitie A sinne of infirmitie is when there is a purpose in the heart not to sinne and yet for all this the sinne is committed by reason the will is ouercarried by temptation or by violence of affection as by feare anger lust Thus Peter sinned And let it be remembred that to sinne of infirmitie iâ— properly incident to such as be regenerate as Peter was Euery wicked man makes his sinne his infirmitie fornication is the infirmitie of the â—ornicatour drunkennes the infirmitie of the drunkard c. but it is false which they say For they sinne with all their hearts when they sinne The fourth and last point is the Effect of Peters sinne in drawing the Iewes and Barnabas to the like dissimulation Here we see the contagion of euill example And hence we learne that Minisâ—ers of the word must of necessitie ioyne with good doctrine the Example of good life For first of all it is the expâ—esâ—e commandement of God 1. Pet. 5. 3. Be patternes of the flocke 1. Tim. 4. 12. Be an ensample in word conuersion loue spirit faith puritie Phil. 4. 8. What ye haue seene in me that doe Math. 5. 16. Let your light so shine before men that they may see your good works SecoÌ„dly practise in the Minister is a part of his teaching For the multitude doe not maâ—ke so much what men say as what men doe Herod did many things not because Iohn the Baptist was a good Minister but because he was a good man Mark 6. 20. Thirdly Ministers haue not the presence protection of God vnlesse their liues be vertuous and godly If thou turne thou shalt
one is of some Protestants lesse dangerous yet an vntruth namely that we are iustified onely by the Passion of Christ. But if this were so we should be iustified without fulfilling the law for as I haue said we owe to God a double debt one by creation namely the fulfilling of the law in all things from our first beginning the second since the Fall of Adam namely a satisfaction for the breach of the law Now the Passion of Christ is a paiment of the second debt but not of the first whereas both must be answered For Cursed is he that doth not continue in all things written in the law to doe them The passion of Christ procureth deliuerance from hell but alone by it selfe considered it doth not purchase a right to eternall life Obiect I. Christ fulfilled the law for himselfe therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe that he might be in both natures an holy high Priest and so continue Neuertheles as Mediatour God and man he became subiect to the law in this regard he did not fulfill the law for himselfe neither was he boūd so to doe Obiect II. That which Christ did we are not bound to doe but Christ say some fulfilled the law for vs therefore we are not bound to fulfill the law Ans. That which Christ did we are not bound to doe for the same ende and in the same manner Now he fulfilled the law in way of redemption and satisfaction for vs and so doe not we fulfill the law but onely in way of thankfulnes for our redemption Obiect III. The law doth exact both obedience and the penaltie also Ans. In the estate of innocencie the law threatned the penaltie and it onely exacted obedience Since the fall it exacteth both obedience and the punishment The threatning of the law exacts the punishment the precepts exact obediēce Obiect IU Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place Ans. By the blood of Christ we are to vnderstand the Passion and the passion may not be seuered from actiue and voluntarie obedience For Christ in suffering obaied and in obeying suffered And as Chrysostome saith the Passion is a kind of action Christ in the oblation of himselfe did not onely offer to God his passion but also praiers which are no passions Heb. 5. 7. The second errour is of the Papists who teach that the thing by which and for which a sinner is formally iustified is remission of sinnes with inherent justice infused by the holy Ghost But this cannot be For inherent iustice and iustification are made distinct gifts of God Paul saith Christ is made vnto vs of God wisdome iustice sanctification 1. Cor. 1. 3. Againe But ye are washed ye are iustified and sanctified 1. Cor. 6. 11. Secondly the iustice whereby a sinner is iustified is reuealed without the law Rom. 3. 21. Now inherent iustice or the habit of charitie is reuealed by the law and the obedience of Christ is the onely iustice reuealed without the law For it is a iustice imputed that the law neuer knew and in this obedience Christ performed the law and more too For he died for his enemies and so loued his neighbour more then himselfe Thirdly God is not onely a iustifier but also iust in iustifying Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice either in themselues or in their Mediatour Prou 17. 15. Now this inward and inherent iustice is not such For it is imperfect because it is increased as they teach by a second iustification and it is in this life mixed with the corruption of the flesh Fourthly the righteousnes of a good conscience is an excellent grace and gift of God but by it we are not iustified 1. Cor. 4. 4. Lastly a close errour is to be noted in this Popish doctrine of iustification For in Popish learning Remission of sinnes is not onely an abolishing of the guilt and the punishment but also of the corruption of sinne so as the partie pardoned and iustified hath nothing in him that as they say God may iustly hate And yet Paul iustified and regenerate saith otherwise of himselfe that sinne dwelleth in him and that the law of sinne rebells in him against the law of his minde and leads him captiue to sinne Rom. 7. The vse of the doctrine First in that we are iustified by an obedience out of our selues we are taught vtterly to denie our selues and to goe out of our selues as hauing nothing in vs whereby we may be saued Here is the foundation of the abnegation of our selues Secondly the obedience of Christ must be vnto vs the foundation of our obedience for he performed all righteousnes for vs that we might be seruants not of sinne but seruants of righteousnes in all duties of obedience And in his obedience we must not onely respect the merit thereof but also his holy example in loue mercie meekenes patience c. and after it are we to fashion our liues Thirdly the obedience of Christ must be the foundation of our comfort In all daungers and temptations we that beleeue are to oppose the obedience of Christ against the fierce wrath of God against hell death and condemnation Certen beasts when they are pursued flie the next way to their dennes where they hold themselues euen to death Christ in respect of his obedience is our hiding place Rom. 3. 26. he is set forth unto the world as a Propitiatorie For as the Propitiatorie couered the Arke and the decasogue so he couereth our sinnes and he hides our bodies soules from the furious indignation and vengeance of God Let vs therefore by our faith flie to this our hiding place in the storme and tempest of Gods wrath and let vs there liue and die Fourthly this Obedience is the foundation of our happines For true happines is to be eased of our sinnes Psal. 32. 1. and this ease we haue from Christ Math. 11. 28. Lastly the consideration of this obedience is the foundation of our thankfulnes to God For if we beleeue that Christ suffered and fulfilled the law for vs we are worse then beasts if we doe not euery way shew our selues thankfull for this mercie The fifth point to be considered is the meanes of iustification namely the Faith of Christ. Of which I consider 3. things The first what faith is The Papists define iustifying faith to be a gift of God whereby we beleeue the articles of faith to be true and the whole word of God But thit faith the deuills hanc Here they alleadge that Abraham was the father of all the faithfull and that his faith was nothing els but a perswasion that he was able to giue him a child in his old age Ans. First the obiect of Abrahams faith was double one lesse-principall that he should haue ishew in his old age the second more
terrifieth and condemneth vs and therby it occasioneth or vrgeth vs to flie vnto Christ who is the cause that we die vnto the law As the needle goes before and drawes in the third which sowes the cloth so the law goes before and makes a way that grace may follow after and take place in the heart Thus must this place be vnderstood and all other places that speake of the law in this manner as Rom. 7. 8. c. The third point is touching the ende of our death to the law and that is that we may liue to God It may be demanded what life this is whereby we liue to God Ans. There is a naturall and a spirituall life Naturall life is that which we receiue from Adam by generation and it is the function of naturall faculties in liuing moouing vse of senses and reason Spirituall life is that which we receiue from Christ by regeneration and it is the action motion or operation of the spirit in vs. This life is called by Paul the life of God Eph. 4. 18. And this is the life which he speakes of in this place And it is described by many things First by the ende and vse of it For it serues to make vs to liue to God that is to the honour and glorie of God And we liue to God by liuing wisely godly iustly Tit. 3. 12. Wisely in respect of our selues godly in respect of God iustly in respect of men That we may liue wisely we must obserue two rules The first we must labour with all diligence and with all speede that we may be worthie to stand before the sonne of man at his comming And therefore we must labour to be in Christ hauing true faith and good conscience Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul Act. 24. 16. It is true wisdome to be wise for our soules and for euerlasting happines and it was the follie of the foolish virgins that they did not surnish themselues with the oyle of grace in time conuenient The second rule we must in this world come as neere heauen and the happines of life euerlasting as may be Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached praier made and sacraments administred for there is the gate of heauen Consider the practise of Moses Heb. 11. 25 26. and of Dauid Psal. 84. 10. Againe beeing absent from heauen both in bodie and soule yet we must haue our conuersation there by the cogitation of our mindes and by the affections of our hearts Phil. 3. 21. That we may liue godlily seuen rules must be remembred The first we must bring our selues into the presence of the inuisible God yea we must set our thoughts wills affections and all we doe in his sight and presence and we must euermore remēber whatsoeuer we doe that we haue to deale with God himselfe In this regard Enoch is said to walke with God Gen. 5. 24. Abraham and Isaac before God Gen. 17. 1. and 48. 15. and Dauid Psal. 116. 9. and 139. all and Cornelius Act. 10. 33. and Paul 2. Cor. 7. 17. The second we must take knowledge of the will of God in all things whether it be reuealed in the word or by any euent It is not enough to know Gods will but when time and place serues we must acknowledge it Rom. 12. 2. Col. 1. 10. The third we must bring our selues in subiection to the knowne will of God and captiuate all our senses vnto it and suffer God to set vp his kingdome in vs. Rom. 12. 1. The fourth when we haue offended God we must instantly humble our selues before his maiestie confessing our offences and making instant deprecation for mercie Thus did Ezra chap. 9. and Daniel chap. 9. and Dauid Psal. 32. 3. The fifth in all our miseries and aduersities we must be silent in our hearts by quieting our wills in the good will of God Psal. 4. 4. Examine your selues and be still Psal. 37. 7. be silent to Iehoua Consider the example of Aaron Leuit. 10. 3. of Dauid Psal. 39. 9. of the Iewes Act. 11. 18. The sixth in all things we doe or suffer we must depend on the goodnes prouidence and mercie of God for the successe of our labours and for ease or deliuerance out of miserie This is to liue by faith and as Peter saith 1. Pet. 3. 17. to sanctifie God in our hearts The last in all things we must giue praise and thankes to God and that for our miseries and afflictions Iob 1. 22. for in them God mingles his iustice with mercie whereas he might vtterly condemne vs. That we may liue iustly in respect of men two rules must be obserued The first we must make God in Christ our treasure and our portion and his fauour and blessing our riches Then shall not the vile sinnes of auarice and ambition beare sway in vs and then shall we learne with Paul to be content in any estate Phil. 4. 11. because howsoeuer the world go we haue our portion and treasure The second we must loue God in louing of man and serue him in doing seruice to men by the offices and duties of our callings They which labour in their callings for this end to get riches honours and to set vp themselues in this world prophane their callings and practise iniustice For not selfe loue but loue to God in duties of loue to men must beare sway in all our actions Thus we see what it is to liue to God Now we are all to be exhorted to order our liues in this manner For first of all we are Gods and therefore we must glorifie God both in our bodies and soules 2. Cor. 6. 20. Secondly the end of our iustification and redemption is that we may liue to God And it is great wickednes to peruert the order of God by liuing to our selues and the iusts of our hearts Thirdly there be three degrees of life one is in this life a spirituall and a renewed life the second in death when the bodie goes to the earth and the soule to heauen the third in the last iudgement when bodie and soule reunited enter into the presence of God Therefore that we may be saued we must liue vnto God in this life for we can neuer come to the second degree of life but by the first And we must not imagine that we can steppe immediatly out of a leud and wicked life into euerlasting happines in heauen Lastly the grace of God in the ministerie of the Gospel hath appeared and long taught vs and called vpon vs to liue vnto God Therefore vnlesse we be ashamed and confounded for our sinnes and beginne with all speede to liue vnto God it will be worse with vs then with Sodom and Gomorrha and many other nations 20 I am crucified with Christ Thus I liue yet not I any more but Christ liues in me And in that I now liue in the
flesh I liue by the faith of the sonne of God who hath loued me and giuen himselfe for me Whereas Paul said before I am dead to the law here he declares the reason of it when he saith I am crucified with Christ. Againe here Paul sets downe the true preparation to spirituall life For God first kills and then he makes aliue And the measure of spirituall life is according to the decay of originall sinne This preparation stands in two things the first is fellowship with Christ in his crosse and Passion in these words I am crucified with Christ. The second is Abâ—egation or Annihilation as some call it in these words Not I any more I am crucified with Christ. For the better vnderstanding of these words we must obserue first that Paul speakes not this of himselfe particularly but he speakes in the person of the Christian Iewes before whome he now reasoneth with Peter nay in the person of all beleeuers For all that beleeue are buried into his death Rom. 6. 4. Secondly it must be obserued that Paul speakes this of himselfe not as he is a man consisting of bodie and soule but as he is a sinner carrying about him the bodie of sinne Rom. 6. v. 6. Further it may be demanded vpon what ground he should say I am crucified with Christ Ans. There be two reasons of this speach One is that Christ vpon the crosse stood not as a priuate person but as a publicke person in the roome place and stead of all the Elect and therefore when he was crucified all beleeuers were crucified in him as in the Parlament when the Burgesse giues his voice the whole corporation is said to consent by him and in him The second reason is this In the conuersion of a sinner there is a reall donation of Christ and all his benefits vnto vs and there is a reall vnion whereby euery beleeuer is made one with Christ. And by vertue of this vnion the crosse and passion of Christ is as verily made ours as if if we had beene crucified in our owne persons Hereupon Paul saith in the time present I am crucified with Christ There are like phrases in Paul We are dead with Christ we are risen with him we sit with him in heauenly places Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded Moreouer the benefits that arise of this communion with Christ in his passion are two One is Iustification from all our sinnes Rom. 6. 7. The second is Mortification of sinne by the vertue of the death of Christ after we are ingrafted into him Thus much of the meaning The vse Superstitious persons take occasion by the passion of Christ to stirre vp themselues to sorrow compassion and teares by considering the pitifull handling of Christ the sorrow that pearced the heart of the virgin Marie and the crueltie of the Iewes But this is a humane vse that may be made of euery historie The right vse is this we are in minde and meditation to consider Christ crucified and first we are to beleeue that he was crucified for vs. This beeing done we must goe yet further and as it were spread our selues on the crosse of Christ beleeuing and withall beholding our selues crucified with him Thou wilt say this is a hard matter I cannot doe it I say againe this is the right practise of faith striue therefore to be setled in this that the bodie of thy sinne is crucified with Christ. Pray instantly by asking seeking knocking that thou maist thus beleeue This faith and perswasion is of endles vse First it is the foundation of thy comfort If thou beleeue thy selfe to be crucified with Christ thou shalt see thy selfe freed from the dominion of the law and sinne from hell death and condemnation and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies For this Christ doth Col. 2. 14. and thou dost the same if thou be setled in this that thou art crucified with him Secondly vpon this perswasion thou shalt feele the vertue of the death of Christ to kill sinne in thee and to raise thy dead soule to spirituall life When the Sunamites child was dead Elisha went and lay vpon him applying face to face hand to hand and foote to foote and then his flesh waxed warme and reuiued 1. King 4. 34. euen so applie thy selfe to Christ crucified hand to hand foote to foote heart to heart and thou shalt feele in thy selfe a death of sinne and the heat of spirituall life to warme and inflame thy dead heart Thirdly if thou beleeue thy selfe to be crucified with Christ thou shalt see the leÌ„gth the breadth the height the depth of the loue of god in Christ. For thy sinnes are the swords and the speares that crucified Christ and yet thou hast all the benefit of his passion Lastly if thou canst beleeue that thou art crucified with Christ thou shalt further be assured that he is partner with thee in all thy miseries and afflictions to ease thee and to make thee to beare them 1. Pet. 4. 13. Col. 1. 24. The duties hence to be learned are these First if thou be crucified with Christ then must thou applie thy heart to crucifie the bodie of corruption in thee by praier fasting by auoiding the occasions by abstaining froÌ„ the practise of sinne and by all good meanes Behold a man hanged vpon a gybbet Thou seest he hath satisfied the law and there is no further iudiciall proceeding against him and withall thou seest how he ceaseth from his thefts murders blasphemies euen so if thou canst behold thy selfe spred vpon the crosse of Christ and crucified with him there will be in thee a new minde and disposition and thou wilt cease from thine old offences Againe beeing crucified with Christ thou must be conformable to Christ in thy sufferings He suffered in loue and the more his passion increased the more he shewed his loue euen so in thine afflictions and sufferings thy loue to God man must be increased though man be the cause of thine afflictions Secondly Christ suffered in obedience Not my will but thy will be done euen so in all thy sufferings thou must resigne thy selfe to God and quiet thy selfe in his will Thirdly Christ suffered in all humilitie humbling himselfe to the death of the crosse euen so we in and vpon our afflictions are to humble our selues vnder the mightie hand of God confessing our sinnes and intreating for pardon Fourthly he suffered in faith as man depending on his fathers goodnes euen in the middest of his passion euen so are we to doe Fifthly he went on constantly in his sufferings to the very death euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood Lastly the principall care of Christ was to see the fruit of his sufferings so when we are distressed our care must rather be to see the fruit of our distresse then to
are now constant but if triall shall come our frailtie shall appeare That our frailtie and weaknes may not be hurtfull to vs we must remember two rules One is not to haue a conceit of any thing in vs but to hold our faith and religion in feare as in the presence of God Rom. 11. 20. the second to take heede that there be not in vs an euill corrupt and dissembling heart For if our heart be naught our faith cannot be good Heb. 4. 12. 6 As Abraham beleeued God and it was imputed to him for righteousnes 7 Knowye therefore that they which are of faith are the children of Abraham The words Euen as Abraham c. haue reference to that which went before on this manner Ye Galatians receiued the spirit by my doctrine and my doctrine was the preaching of iustification of faith without workes which doctrine is like and sutable to the example of Abraham who beleeued God and it was imputed for iustice Here Paul sets downe the second argument whereby he prooues the truth of his doctrine And it is framed thus As Abraham was iustified so are the children of Abraham Abraham was iustified by iustice imputed and apprehended by faith vers 6. Therefore the children of Abraham are thus iustified This conclusion is the principall question it is not here expressed but in the roome thereof a declaration is made who are the true children of God namely they that are of Abraham in respect of faith That which is saide here of Abraham is a maine ground concerning the iustification of a sinner in the bookes of the old and new Testament therefore I will more carefully search the true interpretation of it Some expound the words thus Abraham beleeued God and the world reputed him for a good and vertuous man But if this be the right sense then Paul is deceiued who brings this text to prooue the iustification of Abraham not onely before men but also before God Now vertue and goodnes which is in estimation among men is not sufficient to acquit and iustifie vs before God The second exposition is of the Papists who by faith here vnderstand a generall faith whereby the articles of faith are beleeued And by imputation they vnderstand reputation wher by a thing is esteemed as it is indeede And they teach that faith is reputed for righteousnes because say they faith formed with charitie is indeede the iustice whereby a sinner is iustified before God But this Exposition hath his defects and errours For first of all Charitie is not the forme or life of faith but the fruit and effect of it 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart good conscience and faith vnfained It is obiected that as the bodie is dead without the soule so is faith without workes Iam. 2. 26. and therefore that workes are the life of faith Ans. S. Iames by faith vnderstands a pretended faith or the Profession of faith as appeares by the words v. 14. though a man say he hath faith and v. 18. shew me thy faith Now of this profession of faith workes are the life Secondly this exposition makes faith or the act of beleeuing to be our whole and intire iustice before God whereas indeede if it be iustice it is but one part thereof And in the act of beleeuing loue cannot be included Thirdly faith ioyned with charitie is not the iustice whereby a sinner is iustified For our faith and loue are both imperfect and faith is imputed for righteousnes without workes Rom. 4. 6. and therefore without charitie For this is charitie to keepe the commandements of God Ioh. 15. 10. Paul saith that the righteousnesse whereby we are iustified is by or through faith Phil. 3. 9. and therefore our iustice and our faith are two distinct things The third exposition is also from the Papists that faith is reputed for righteousnes because it is reputed to be a sufficient meanes to prepare men to their iustification but this cannot be the sense of this place For this was spoken of Abraham after he was iustified and therefore needed no preparation to iustification Let vs now come to the true sense of the wordes In them I consider two things Abrahams faith in these words Abraham beleeued God and the fruit of his faith in these words and it was imputed to him for righteousnes Touching his faith I consider three things The first is the occasion which was on this manner After the conquest of the heathen kings Abraham was still in some feare in this regard the Lord comforts him Gen. 15. 1. I am thy buckler and thy exceeding great reward But to this Abraham replies I want issue and the Lord answers I will make thy seede as the starres of heauen Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham so Abraham renewes his faith and hereupon Moses and Paul say Abraham beleeued God God doth not now inlarge his promises to vs as to Abraham neuerthelesse the promises recorded in the bible are renewed to vs partly by preaching and partly by the vse of the sacraments and we accordingly are to renew our faith specially in the time of feare and danger The second thing is the obiect or matter of his faith and that is the multiplication of his posteritie It may be said how could Abraham be iustified by such a faith Ans. The promise of the multiplication of his seede was a dependant of a more principall promise I am thy God all-sufficient Gen. 17. 1. and I am thy exceeding great reward Gen. 15. 11. In this carnall seede Abraham specially respected by the eye of faith the blessed seede of the woman He therefore beleeued the promise of a seede as it was a pledge vnto him of a thing more principall namely the fauour of God and as it was a meanes to effect the incarnation of the sonne of God In his example we are taught how we are to respect and vse earthly things we are to respect them as pledges of Gods fauour and to vse them as meanes to further vs to Christ and to the attainment of our saluation The third point is the propertie of Abrahams faith which was a faith against hope For he beleeued the promise of a seede when his bodie was halfe dead and Sarai was barren In like sort we keeping true religion and good conscience must in all our temptations crosses miseries infirmities against reason sense and feeling beleeue the promise of remission of sinnes and life euerlasting In the effect and fruit of Abrahams faith three things must be considered The first is what is meant by Imputation To impute properly is a speach borrowed from marchants and it signifies to recken or to keepe a reckening of expenses and receipts Thus Paul saith Philem. 18. If he haue done thee any wrong impute it to me that is set it on my reckening And this word is here applied to the Iudgement of God Because he
it be renewed In the bodie there are more diseases then the Physitians bookes can expresse and as many diseases as there be in vs so many fruits of sinne there are Ioh. 5. 14. The curse without vs is threefold The first is a spirituall bondage vnder the power of the deuil who by reason of sinne works in the hearts of vnbeleeuers Eph. 2. 2. and hath the power of death Heb. 2. 14. The second is an Enmitie of all the creatures with man since the fall And this appeares because when God receiues vs to be his people he makes a couenant with all creatures in our behalfe Hos. 2. 18. The third containes all losses calamities miseries in goods friends good name Read Deut. 28. The curse in the end of this life is death which is the separation of bodie and soule Rom. 5. 13. and death in his owne nature is a fearefull curse and the very downefall to the pitte of hell The curse after this life is the second death which is separation of bodie and soule from God with a full apprehension of the wrath of God And if the paine of one tooth or finger be oftentimes so great that men rather desire to die then liue how great then shall the paine be when all the parts of bodie and soule shall be tormented And the eternitie of this death increaseth mans miserie If a man might suffer so many yeares as there are drops in the sea and then haue an end it were some comfort but when that time is expired man is as farre from the end of his woe as euer he was This in summe and substance is the curse here mentioned and it were to be wished that men would more thinke speak of it then they doe then would there be more conscience of sinne The next point is who are cursed Ans. They which doe not all things written in the law Here is an Item for them that will keepe some commandements but not all Herod would doe some things at the motion of Iohn Baptist but he would not leaue his incestuous marriage with his brothers wife Mark 6. 20. There be at this day that are very forward in good things yet some of them will not leaue their swearing some their lying some their vncleannes some their vsurie But God will not part stakes with man he will haue all or none He that breakes one commandement is guiltie of all Iam. 2. And there is good reason that he which obaies should obey in all For where God renewes he sanctifies throughout and fills them with the seede of all grace that they may performe obedience according to all the commandements of the law Againe he is cursed that doth not all things which the law prescribeth or if he doe them yet doth not continue in all So then he is cursed that breakes the law but once and that onely in one thought for such an one doth not continue in all things Now then O sinnefull man what wilt thou doe to auoid the curse for thou hast in thought word and deede broken the law Doest thou thinke to appease the wrath of God with gold and siluer the whole world and all things therein are the Lords And thou maist not thinke to hide or withdraw thy selfe from the presence of God for all must come and appeare before his tribunall seat in their owne persons Neither may we thinke to escape because God is mercifull for he is as iust as mercifull What wilt thou then doe to escape this horrible curse when thou hast done all thou canst doe thou canst no way helpe or releeue thy selfe The onely way of helpe is this Thou must flie from this sentence of the law to the throne of grace for mercie instantly asking seeking knocking at the gate of mercie for pardon of thy sinnes And that thou maist be incouraged to this dutie consider with me that at thy first Purpose to amend and to turne vnto God thy sinnes are pardoned in heauen Dauid saith Psal. 32. 5. I thought I will confesse my sinnes against my selfe and thou forgauest me Marke the speech I thought The prodigall child Luk. 15. vpon his purpose to returne to his father before he had indeed humbled himselfe in word was receiued to mercie When Dauid said I haue sinned Nathan in the name of God said Thy sinne is forgiuen thee It may be thou wilt say the curse is absolute Ans. The threatnings of the law must be vnderstood with an exception which the Gospel makes on this manner The Law saith cursed is the transgressour and the Gospel saith Except he repent Ionas preached yet fourtie daies and Niniuie shall be destroied yet withall he addes an exception It may be the Lord will repent of his fierce wrath Ion. 5. 9. Againe thou wilt say my sinnes are very grieuous therefore I feare I shall not escape the curfe Ans. Forgiuenes is promised without any limitation to any number or kinds of sinne onely the sinne against the H. Ghost excepted Therefore appeale with boldnes in thy heart to the throne of grace intreat for forgiuenes as for life and death and thou shalt escape the curse The third point is when is a sinner accursed Ans. In present in the time of this life For the Lord saith not he shall be accursed but he is accursed There be among vs whome no sermons or exhortations will amend and such persons thinke themselues without the reach of any danger For they thinke the time is very long to the last iudgement But they are deceiued touching themselues For God with his owne mouth hath giuen the sentence that they are accursed there remaines nothing but the exequution The halter is alreadie about their neckes and there remaines nothing but the turning of the ladder Nay the exequution is alreadie in blindnes of minde and hardnes of heart He that beleeues not is alreadie condemned Ioh. 3. Lastly a memorable conclusion of Paul is here to be obserued That it is impossible for any man within himselfe for the time of this life to fulfill the law of God For Paul here takes it for a confessed and graunted conclusion otherwise his argument will not hold which must be framed on this manner He which fulfills not the law is cursed he which is of workes fulfills not the law therefore he is accursed I further prooue it thus If we could fulfill the law we might be iustified by the law but no man can be iustified by the law or by workes therefore no man can fulfill the law Againe Paul saith Rom. 7. 14. that the law was spirituall requiring inward and spirituall obedience and that he was carnall and therefore not conformable to the law that he was sold vnder sinne that when he would doe good euil was present that he carried about him the bodie of death And all this he saith of himselfe about twentie yeares after his owne conuersion Such as our knowledge is such is our loue to God and man Now we
written in tables of stone is the law the same law of Moses written in the hearts of men by the holy Ghost is the Gospel But I say againe that the law written in our hearts is still the law of Moses And this ouersight in mistaking the distinction of the Law and the Gospel is and hath bin the ruine of the gospel We must here further obserue that beleeuing and doing are opposed in the article of our iustification In our good conuersation they agree faith goes before and doing followes but in the worke of our iustification they are as fire and water Hence I gather that to the iustification of a sinner there is required a speciall and an applying faith for generall faith is numbred among the works of the law and the deuills haue it This kind of beleeuing therefore and doing are not opposite Againe hence I gather that works of faith and grace are quite excluded from iustification because the opposition doth not stand betweene beleeuing and the works of nature but simply betweene beleeuing and doing Lastly it may be demaunded why the Lord saith He that doth the things of the law shall liue considering no man since the fall can doe the things of the law Ans. The Lord since mans fall repeates the law in his old tenour not to mocke men but for other waightie causes The first is to teach vs that the law is of a constant and vnchangeable nature The second is to aduertise vs of our weaknes and to shew vs what we cannot doe The third is to put vs in minde that we must still humble our selues vnder the hand of God after we haue begunne by grace to obey the law because euen then we come farre short in doing the things which the law requires at our hands 13 Christ hath redeemed vs from the curse of the law when he was made a curfe for vs for it is written Cursed is euery one that hangeth on the tree 14 That the blessing of Abraham might come to the Gentiles through Christ Iesus that we might receiue the promise of the spirit by faith Paul hauing prooued the truth of his doctrine by sundrie arguments in the former part of this chapter he here answereth an obiection the occasion whereof is from the 10. verse It may be framed on this manner If they be accused that continue not in all things written in the law to doe them then all men are accursed and the Gentiles are not partakers of the blessing of Abraham as you haue said Answer is here made that to them that beleeue there is full redemption from the curse of the law And Paul for the better inlightning of his answer here makes a description of our redemption by foure arguments The first is the author Christ hath redeemed vs from the curse of the law The second is the forme or manner of our Redemption in these words When he was made a curse for vs. And this forme is further declared by the signe in these words for it is written Cursed is euery one that hangeth on the tree The third argument is in the end in these words that the blessing of Abraham might come on the Gentiles The last is also an other ende that we might receiue the promise of the spirit Touching the Author in these words Christ hath redeemed vs from the curse of the law sundrie things may be learned First of all comparing these words with the 10. verse or comparing the answer and the obiection together we see and are to obserue that the threatnings of the law are to be vnderstood with an exception from the Gospel All are cursed saith the law that doe not continue to doe all things written therein Except they haue pardon and be redeemed by Christ saith the Gospel And thus are all curses of the law to be conceiued with a limitation or qualification from the Gospel Againe in that Christ hath redeemed vs from the curse of the law here is our comfort that neither hell nor death nor SataÌ„ hath any right or power ouer vs so be it we do vnfainedly beleeue in Christ. For we are bought with a price And for this cause we must be admonished not to feare any euill ouermuch as the reuilings and curses of euill tongues withcraft the plague pestilence famine the sword or death For the curse which makes all these and many other things hurtfull vnto vs is remooued from them that are in Christ. And therefore all immoderate feare should be restrained Thirdly our dutie is to glorifie God and Christ who hath redeemed vs and that both in bodie and soule The redeemed must liue according to the will of their redeemer 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie Lastly here an obiection made by some may be answered If say they we were redeemed by Christ beeing captiues to the deuill the price of our Redemption was paid to him and not to God Ans. We were captiues properly to the iustice of God in the law to the order whereof we stand subiect and by this meanes we are captiues to the curse of the law and consequently to the deuill who is the minister of God for the Execution of the said curse And beeing captiues to the deuill no otherwise then as he is the minister of God for the infâ—â—cting of punishment the price must not be paid to him but to God who is the principall and hath a soueraigntie ouer him and vs. I come now to the forme of our Redemption Who was made a curse for vs. For the better vnderstanding of these words foure points are to be handled The first is what is this curse Ans. A double death the first of the bodie the second of the soule The first is the separation of the bodie and soule The second is the separation of the whole man from God not in respect of his vniuersall power and presence for the very damned haue their moouing and beeing from him but in respect of his fauour and speciall loue whereby God ceaseth to be their God And this is death indeede whereof the first is but a shadow and this is the curse of the law The second point is How Christ was a curse or accursed who is the fountaine of blessednes Ans. He is not so by nature for he is the naturall sonne of God nor by his owne fault for he is the vnspotted lambe of God but by voluntarie dispensation and therefore Paul saith he was made a curse And he was made a curse first because he was set a part in the eternall counsell of the Father Sonne and holy Ghost to be our redeemer and consequently to be a curse In this regard the father is said to haue sealed him Ioh. 6. 27. and he is said againe to be prcordained before all worlds 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God Act. 3. 22. Secondly he was made a curse
in that he was in time consecrated to be our Mediatour and so a curse And this consecration was first in his baptisme in which he put vpon him our guilt as we put off the same in ours and secondly on the crosse and passion in which he tooke vnto him the punishment of our sinne And thus was he made a curse It may be obiected that he is the Son of God and therefore no curse Ans. Christ must be considered as the Sonne of God and againe as our pledge and suretie Hebâ— 7. 22. In the first respect he was not accursed but in the second The third point is In what nature was Christ accursed Ans. Whole Christ God-man or Man-god was accursed For the Lord of life saith Paul was crâ—cified and consequently accursed 1. Cor. 2. 8. Yet this limitation must be added that the curse was not vpon the Godhead of Christ but onely in his flesh or manhood For he suffered saith Peter in the flesh 1. Pet. 4. 1. Moreouer the soule of Christ was the more principall seat of the curse as it was the principall seat of sinne Therefore the Prophet saith he made his soule an offering for sinne Isa. 53. 10. and Christ said My soule is heauie to the death The fourth point is How farre forth Christ was accursed Ans. In the first death there are two degrees separation of the bodie and soule and the putrifaction of the bodie separated And Christ entred onely into the first and not into the second For his bodie beeing dead indured no corruption Againe in the second death there are two degrees The first is a separation from God in sense and feeling and the second is an absolute separation from God Into this second degree of death Christ entred not because he saide in the middest of his passion My God my God And this absolute separation could not be without the dissolution of the personall vnion Into the first degree of the second death he entred namely into the apprehension and feeling of the wrath and indignation of God due to mans sinne And this appeares by his bloodie sweat of thicke and clottered blood by his complaint that he was forsaken by his feares and sorrowes in the time of death in which he comes short of sundrie Martyrs vnlesse we acknowledge that he indured further paines of death then euer they did by his condition in that he takes vpon him the condition of the first Adam who vpon his fall was to indure the first and second death Here two questions are to be demanded the first How and in what manner Christ suffered the wrath of God Ans. He indured it willingly of his owne accord he did not onely in minde see it before his eyes but also he felt it it was laid and imposed on him and he incountred with it but it had no dominion of lordship ouer him Act. 2. 24. The second is How much he suffered of the wrath of God Ans. The punishment he suffered was in value and measure answerable to all the sinnes of all the Elect past present and to come the Godhead supporting the manhood that it might be able to beare and ouercome the whole burden of the wrath of God If it be saide that a creature cannot haue an infinite apprehension of the wrath of God I answer it sufficeth that God laid infinite wrath vpon him and that he apprehended it according to the condition of a creature For in so doing he incountred with the whole wrath of God One man in a breach or at a bridge may stand against an whole armie and beare the brunt of it why may not then the manhood of Christ supported by the Godhead beare the stresse of the whole wrath of God Against this doctrine sundrie things may be obiected Obiect I. The Scripture ascribes all to the blood of Christ and therefore to the death of the bodie Ans. By blood is meant a bloodie death by the bloodie death the death of the crosse by the death of the crosse a death accursed or the death of the bodie ioyned with the malediction of the law Obiect II. The suffering of the anger of God was not figured in Sacraments or sacrifices Ans. The beast whereof the burnt offering was made was first tied to the hornes of the altar his blood then was shedde and lastly he was all burnt vpon the alâ—â—â— vnto God and hereby was figured the fierie wrath of God Obiect III. Temporall death or the curse for halfe a day cannot counteruaile eternall death Ans. Yes in Christ. For if man could suffer and ouercome punishment in measure infinite he should not suffer eternally but this no man nor angel can doe and therefore man must suffer punishment for measure finite for time infinite because the punishment must be answerable to God whose maiestie is infinite Now Christ beeing God and man suffered punishment indeed infinite and therefore it was not necessarie that he should indure it eternally Againe here the dignitie of the person helpeth for in that the Sonne of God suffered the curse of the law for halfe a day it is more then if all men had suffered eternall death Therefore the death of Christ in respect of the measure of the punishment as also in respect of the value and dignitie thereof counteruailes death euerlasting Obiect IV. It is hard to say that Christ suffered the paines of hell Ans. The Latin translation commonly receiued hath as much that he could not be holden of the sorrowes of hell Act. 2. 24. And there is no offence to say he suffered the paines of hell so farre forth as this suffering may stand with the puritie of his manhood and with the truth of the personall vnion The vse Friers teach that if Christ had pricked his finger and let fall but one droppe of blood it had bin sufficient to redeeme all the world But they dreame For Paul saith he was made the curse of the law to redeeme vs. This had bin a needles worke if a pricke in the finger or any punishment without death would haue done the deede That Christ became a curse for vs it shewes the greatnes and horriblenes of our sinnes it shewes the grieuous hardnes of our hearts that neuer almost mourne for them it shewes the vnspeakable loue and mercie of God for which we are to be thankfull for euer and that all manner of waies In that the Sonne of God became a curse for our sinnes we are put in minde to see acknowledge and consider them and withall to bewaile them and to humble our selues for them and to detest them more and more vnto the very death For what is more worthie of hatred then that which causeth the Sonne of God to be accursed They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law doe in truth die vnto all their sinnes and liue vnto God Many indeede professing Christ make no change of life at all and the reason is
of baptisme And first of all our baptisme must put vs in minde that we are admitted and receiued into the family of God and consequently that we must carrie our selues as the seruants of God And that we may doe so indeede we must deuide our liues into two parts the life past and life to come Touching the life that is past we must performe three things The first is Examination whereby we must call our selues to an account for all our sinnes euen from the cradle the second is Confession whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes in the prefence of God accusing and condemning our selues for them The third is Deprecation whereby we are to intreat the Lord in the name of Christ and that most instantly from day to day till we receiue a comfortable answer in the peace of conscience and ioy of the H Ghost And for the life to come there must be two things in vs the first is the Purpose of not sinning and it must be a liuely and distinct purpose daily renewed in vs euen as we renewe our daies so as we may say if we sinne it is against our purpose and resolution The second is an indeauour to performe new obedience according to all the commandements of God These things if we doe we shall shewe our selues to be the seruants of God And of all these things baptisme must be as it were a daily sermon vnto vs and so oft to thinke on them as oft as we thinke or speake of our names giuen vs in baptisme This is the doctrine of Paul who teacheth vs that we must be conformable to the death and resurrection of Christ because we haue beene baptized Rom. 6. 3 4. Againe our baptisme into the name of the father c. must teach vs that we must learne to know and acknowledge God aright that is to acknowledge him to be our God and father in Christ to acknowledge his presence and therefore to walke before him to acknowledge his prouidence and therefore to cast our care on him to acknowledge his goodnesse and mercie in the pardon and free forgiuenesse of our sinnes Thirdly Our baptisme must be vnto vs a storehouse of all comfort in the time of our need If thou be tempted by the deuil oppose against him thy baptisme in which God hath promised and sealâ—d vnto thee the pardon of thy sinnes and life euerlasting If thou be troubled with doubtings and weaknes of faith consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee We vse often to look vpon the wills of our fathers and grand-fathers that we may be resolued in matters of doubt and so often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme and thou shalt the better be resolued in the middest of all thy doubts If thou lie vnder any crosse or calamitie haue recourse to thy baptisme in which God promised to be thy God and of this promise he will not faile thee Lastly if a man would be a student in diuinitie let him learne practise his baptisme Commentaries are needefull to the studie of the scriptures and the best commentarie to a mans owne selfe is his owne baptisme For if a man haue learned to know ought and to practise his owne baptisme he shall the better be able to vnderstand the whole and without this helpe the scriptures themselues shall be as a riddle vnto vs. The 4. point whereby the gift of adoption is described is the ground thereof in these words ye haue put on Christ and all are one in Christ. The phrase which Paul vseth is borrowed from the custome of them that were baptised in the Apostes daies who put off their garments when they were to be baptised and put on new garments after baptisme To put on a garment is to apply it to the bodie and to vse or weare it And to put on Christ is to be ioyned neerely to Christ and to haue spirituall fellowship with him Here then the foundation of our adoption is in two things our vnion with Christ our communion with him Of which we are somewhat to be aduertised for the better vnderstanding of the text The vnion with Christ is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded The first in what respect or for what cause are they said to be one with Christ Ans. They are not one with him in conceit or imagination for this coniunction is in truth a reall coniunction Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father Secondly they are not one barely by consent of heart and affection for thus all families and friends are one and they of Ierusalem are said thus to be of one heart and mind Act. 4. 32. Thirdly they are not one in substance for so many beleeuers as there are so many distinct persons are there euery one of them distinct from the person of Christ And the substance of the godhead of Christ is incommunicable and the flesh of Christ is in heauen and shall there abide till the last iudgement whereupon it cannot be mixed or compounded with our substances Lastly beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead or manhood vnto vs. It may be said how then are they one with him I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord is one spirit Paul saith in this sense Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man S. Iohn saith that Christ dwells in vs and we in him by the spirit 1. Iohn 3. 23. For the better conceiuing of this suppose a man whose head lies in Italie his armes in Germanie and Spaine his feete in England suppose further that one and the same soule extends it selfe to all the foresaid parts and quickens them all they are all now become one in respect of one and the same soule and all concurre as members to one and the same bodie euen so all the Saints in heauen and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them are all one in Christ. The second question is how are all beleeuers made one with Christ Ans. By a donation on Gods part whereby Christ is giuen vnto vs and by a receiuing on our part The donation is whereby Christ is made ours for right so as a man may say truly Christ is mine with all his benefits Of this donation 4. things are to be obserued The first is that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued the Godhead of Christ is giuen to vs not in respect of substance which
is incommunicable but only in respect of operation But the very flesh or manhood of Christ is really giuen to the beleeuing heart Ioh. 6. 54 56. By it we receiue eternall life from the godhead and by it God is ioyned to man and man to God The second is that Christ giues his merit and satisfaction to them that beleeue And this satisfaction imputed is the couer wherby our sinnes are couered Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life and thus he makes vs put off the old man and put on the new man created after God in righteousnes and holines Eph. 4. 24. The fourth is that the word preached and the sacraments are as it were the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits Of our receiuing of Christ giuen by God two things must be obserued one is that we must there receiue Christ where God offers and giues him that is in the word and sacraments The second is that faith is our hand wherby we receiue Christ and this receiuing is done by a supernaturall act of the minde whereby we beleeue Christ with his benefits to be ours Ioh. 1. 12. Thus we see how we are one with Christ and Christ with vs. Communion with Christ is when we haue possesse and inioy Christ and his benefits and that is partly in this life and fully in the life to come Of this communion speakes Salomon at large in the Song of songs and Dauid Psal. 45. The vse In that we are to put on Christ we are put in mind to consider our fearefull nakednes What is that Ans. There is a nakednes of creation and a nakednes following the fall The nakednes of creation is when the bodie without all couering is in health full of glorie and maiestie in respect of other creatures Nakednes arising of the fall of man is either inward or outward Inward is the want of the image of God the want of innocencie of good conscience of the fauour of God and affiance in him For these are as it were the couerings of the foule Outward nakednes is when the bodie beeing vncouered is full of deformitie and shame Now that inward nakednes of heart is noted as a speciall euill Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues For by it we are desormed and odious in the eye of God Secondly we are here put in minde to haue a speciall care of the trimming and garnishing of our soule And for this cause we must put on the Lord Iesus Rom. 13. 14. And that is done two waies First by vncouering our nakednes before God and by praying him to couer it To vncouer our shame is the way to couer it Psal. 32. 1 2 3. The second way is to subiect our selues to the word and spirit of God and to be conformable to Christ both in his life and death It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne we haue yeilded our selues to be his guests and there is a time when the king will take a suruay of all his guests whether they haue the wedding garment which is Christ himselfe and they which are not clad with this robe shall be cast into vtter darknes We are as naked infants exposed to death Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands If we would then liue we must lappe and infold our selues in them The rather I speake this because in these daies men and women are intoxicated with a spirituall drunkennes or rather madnesse whereby they are alwaies tempering and trifling about their bodies and let their soules lie naked It may be said we haue all put on Christ in baptisme I answer we haue had in England peace and prosperitie this 43. yeares and we haue liued all this while as it were in the warme sun-shine and therfore many of vs no doubt haue worne this garment very loosely Thirdly there is a great temptation arising vpon the consideration of our owne indignitie For when our sinnes come to our remembrance they driue vs from the presence of God and make vs that we dare not pray Now the remedie is this We must come clothed with Christ into the presence of God we may not come in our owne names but we must come in his name and present the merit of Christ vnto the father euen as if we were one and the same person with him Thus shall we be accepted Fourthly it may be demanded what we must doe for our selues in the time of plague famine sword We must put on Christ then shall we walke in safetie in all dangers This garment serues not onely for a couering of our shame but also for protection Isa. 4. 6. And if we be taken away in any common iudgement beeing clothed with Christ there is no more hurt done to vs then to him and he carrieth vs in his brest as if we were part of his bowells Lastly though we be clothed with Christ in baptisme yet we must further desire to be clothed vpon 2. Cor. 5. 4. In this life we are clad with the iustice of Christ 1. Cor. 1. â—0 this is one garment In the life to come we shall be clad with immortalitie This is the second garment to be vpon the former V. 28. There is neither Iewe nor Grecian c. These words as I haue said containe an answer to an obiection which is this If all beleeuers among the Gentiles be children of God and all put one Christ then there is no difference betweene Iewe and Gentile and the prerogatiue of the Iewe is nothing Paul answers thus there be sundrie differences of men in respect of nation condition sexe yet in respect of Christ all are one Moreouer I haue shewed that these words containe the grouÌ„d of the Adoption of the Galatians which is an vnion with Christ whereby all beleeuers are made one with him There remaine other things to be added By occasion of this text two questions are mooued the answer whereof serues much to cleare the meaning of Paul The first is whether Magistracie and gouernment be necessarie in the societies of Christians Ans. Yea Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God saith the prophet Isai 49. 23. Paul bids vs praie for Kings and all in authoritie that we may line in peace and godlines 1. Tim. 2. 1. The fift commandement Honour thy father c. requires subiection to authoritie and this commandement is eternall Obiect I. All beleeuers are one in Christ therefore there is no subiection among them Ans. Beleeuers are vnder a twofold estate or regiment the first is the Regiment
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
Paul saith It is written In the testimonie I consider three things the condition of two Churches the change of the condition the ioy that is vpon the change The condition of the Church of the new Testament in these words Barren that bearest no children thou that trauelest not the desolate Barren The Christian Church is so called because by the vertue and strength of nature it beares no children to God no more then Sara did to Abraham Ioh. 1. 13. 1. Cor. 3. 7. Secondly it is so called in respect of the beginning thereof when the Iewish church was yet standing till the spirit of God was powred forth vpon all flesh after the ascension of Christ and before this the number of them which were conuerted to God was very small and therefore Christ himselfe complained that he spent his strength in vaine Isai 49. 1. Thirdly it is so called in respect of the latter times of the church in which Christ shall scarce finde faith vpon the earth Luk. 18. 8. Further that the church is barren it is declared by the signe because she neither brings forth child nor beares Desolate that is without husband in appearance by reason of the crosse and affliction and without children because at the first the christian church was constrained to hide herselfe in the wildernesse Reuel 12. 14. It may be demanded howe the catholike church should be desolate Answ. The estate of the church is twofold inward or outward The inward estate stands in the true knowledge of God in Christ in comfort touching remission of sinnes and life euerlasting in the hearing of our praiers in protection and deliuerance from all spirituall enemies in the gifts of the spirit faith hope loue c. In respect of this estate the church is all glorious within and neuer desolate Psal. 45. 13. The outward estate of the Catholike church stands in visible assemblies in the publike Ministerie of the word and sacraments in a gouernment according to the word of God In respect of this second estate the Church may be in desolation This was the condition of the Church in paradise vpon the fall of our first parents of the Israelites at Mount Horeb when they worshipped the golden calfe and in the daies of Elias Rom. 11. 3. and afterward 2. Chron. 15. 3. When Christ suffered the sheapheard was smitten and the sheepe were scattered After Christs ascension all the earth worshipped the beast Reu 13. 12. Hence it followes that the Catholike church is not a visible estate or companie of men vnder one visible head because in respect of her outward estate shee may be for a time in desolation And as this is the estate of the church so is it also of the meÌ„bers thereof They shall be hated of all men Luk. 21. 17. Men shall thinke they doe God good seruice when they kill them Ioh. 16. 2. And Christ himselfe was a man without forme or beautie Isai. 53. 2. Hauing an husband in these wordes the condition of the Iewish church is set forth that shee is married or espoused to God who is her husband Ezech. 16. 8 9. Ose. 2. 19. The like may be said of any other church and namely of the church of England The vse This must teach vs to dedicate our bodies and soules to God and Christ and to giue the maine affections of our hearts vnto him as our loue and our ioy c. Secondly we must adorne and trimme our selues with grace that we may please our husband Psal. 45. 12. Thirdly we must be the glory of Christ as the wife is to her husband 1. Cor. 11. 7. and that is by subiecting our selues to Christ and his lawes Againe if we beâ—roath our selues to Christ indeed we may assure our selues that Christ is our Christ and that he hath giuen himselfe vnto vs and consequently that he will sanctifie vs Ezech. 16. 9. protect vs as an husband doeth his wife Gen. 20. 16. and indowe vs with all things needfull for this life and the life to come Ezech. 16. 10 11. The second point is the change of the church of the newe Testament because shee shall cease to be barren and bring forth many children This is the promise of God and hereupon Paul concludes that the church is a mother of all beleeuers both Iewes and Gentiles Obserue that the promise of God is of infinite vertue in his time and place In the beginning God said let there be this or that and it was so Of like vertue is Gods promise if we can waite his leisure God promised that after 430. yeares the Israelites should be deliuered out of Egypt presently when the time was expired nothing could hinder the promise Read Exod. 12. 41. Therefore our dutie is to rest on Gods promises in all times both in life and death The third point is the ioy vpon the change Reioyce Here are two things to be considered The first who must reioyce Answ. The church Gods kingdome is the place of ioy Rom. 14. 17. Reioycing belongs to the people of God Psal. 68. 3. 106. 5. The musicke of the Temple was typicall and figured the ioy of the Catholike Church where is the assurance of remission of sinnes and life eternall The second point is in what must the church reioyce Ans. In the redemption of Christ and the fruit thereof the conuersion of sinners to god For the prophet had shewed at large the passion and sufferings of Christ Isai 53. and hereupon he saith Reioyce thou barren The Israelites were commanded to feast and to be merrie before the Lord Leuit. 23. 40. 1. Chron. 29. 32. that is before the Lords Arke which was the pledge of his presence Now this Arke was a figure of Christ and the myrth before the Arke signified that the foundation of all our ioy lies in our Reconciliation with God in Christ. The angels in heauen greatly reioyce at the conuersion of a sinner and at the returne of the prodigall sonne the fat calfe is killed The vse It is false that religion breeds Melancholie and cuts of all mirth It doeth not abolish mirth but rectifie it nay it brings men to true and perfect ioy Our first and principall ioy must be that we are in Gods fauour reconciled to God by Christ Luk. 10. 20. In Dauid the head of his ioy was the good estate of the church Psal. 137 6. And all other pettie ioyes must flow from this and be sutable to it Breake forth this signifies that the church vpon earth is as it were pent in with present greife Our ioy in this life is mixed with sorrow The paschall lambe was eaten with sowre hearbes to signifie that we feele no sweetnesse in the blood of Christ till we feele the smart of our sinnes We here must reioyce in trembling Psal. 2. 11. Ioy is sowne for them that are vpright in heart Psal. 97. 12. Crie in our earthly ioyes we must be moderate and sparing we must not eate to much hony
If ye be iustified by the law ye are abolished from Christ First I gather that the Law and the Gospel are not one in substance of doctrine as the Papists teach for they say the Gospel is nothing but the law made more perfect and plaine which if it were true a man might be iustified both by Christ and the law which Paul saith cannot be Secondly I gather hence that it is a meere deuice of mans wit to say that Christ by his death and passion merited that we should merit by our owne workes our iustification and saluation For if this were true that the merit of our workes were the fruit of Christs passion Paul would not haue said that iustification by the law should abolish Christ vnto vs. For the cause and the effect both stand together whereas Christs merit and the merit of our works agree euen as fire and water And no maruell For the reason why Christ meriteth is the Personall vnion of the Godhead with the manhood which vnion because it is not to be found in any meere man neither is there any true and proper merit to be found Whereas Paul saith Ye are fallen from grace some gather that the children of God may fall quite from the fauour of God Ans. Men are said to be vnder grace two waies First in the iudgement of infallibilitie and thus onely the Elect are vnder the grace of God Secondly in the iudgement of Christian charitie and thus all that professe Christ though indeede hypocrites are vnder the grace of God And in this sense Paul saith that the whole Church of Galatia is vnder the grace of God And they are said to fall from grace not because all were indeede vnder the fauour of God and at length cast out of it but because God makes it manifest to men that they were neuer in the fauour of God Thus Christs enemies are said â—o be blotted out of the booke of lifâ— Psal. 69. 28. when God makes it manifest that their names were neuer written there Secondly I answer that Paul speakes this not absolutely but vpon condition If ye will be iustified by the law And therefore v. 10. he saith that he is perswaded better things of them Lastly here we see it is false that euery man shall be saued by his religion for he that is abolished from Christ is quite out of the â—auour of God And therefore no religion but that which is truly Christian saueth 5 For we in the spirit by faith waite for the hope of righteousnes 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing but faith which worketh by loue The meaning We I Paul the rest of the Apostles and all other Christian churches In spirit that is in the powers of the soule sanctified and renewed In this sense Paul saith that the true circumcision is that which is in the heart in spirit Rom. 2. 29. and Christ saith that true worship of God is in spirit Ioh. 4. 24. And that spirit is here taken in this sense it is manifest because it is opposed to circumcision which is in the flesh By faith we wait Faith apprehends the promise and thereby brings forth hope and faith by meanes of hope makes them that beleeue to waite Hope of righteousnes that is saluation or life eternall which is the fruit of righteousnes Tit. 2. 13. or againe righteousnes hoped for Righteousnes indeede is imputed to them that beleeue and that in this life yet the fruition and the full reuelation thereof is reserued to the life to come when Christ our righteousnes shall appeare and when the effect of righteousnes namely sanctification shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2. The sense then is this All the Apostles and Christian churches with one consent in spirit by meanes of their faith waite for the full reuelation of their imputed righteousnes and for euerlasting life whereas the false Apostles place their righteousnes in circumcision of the flesh and looke to haue the fruition of it in this life v. 6. In Christ that is in the Church kingdome or religion of Christ. 2. Cor. 5. 17. If any be in Christ that is if any be a Christian he is a new creature Vncircumcision that is the condition and workes of men vncircumcised Auaileth any thing is of no vse respect or acceptation with God Faith working faith effectuall in duties of loue The resolution These wordes containe a second reason where Paul confirmes the former conclusion and it may be framed thus That thing which makes vs waite for the hope of righteousnes that iustifies not circumcision but faith makes vs waite for the hope of righteousnes therefore not circumcision but faith iustifies The proposition is omitted the minor is in the 5. verse And it is confirmed by two arguments The first is the consent of all Churches We waite The second is taken from the propertie of faith in the sixt verse thus It is faith and not circumcision that auailes before God therefore faith and not circumcision makes vs waite Againe in these two verses Paul meetes with an Obiection which may be framed thus If ye abolish circumcision and the ceremoniall law ye abolish the exercises of religion The answer is in stead of them we haue other exercises in our spirit namely the inward exercises of faith hope and loue The vse In the 5. verse foure things are to be considered The first is who waites Paul saith we waite Before he hath iustified his doctrine by the Scriptures now he addes the consent of the Churches Here then we see what is the office of all faithfull dispensers of the word namely to declare such doctrines as are founded in Scriptures and approoued by the consent of the true Church of God Paul an Apostle that could not erre respected consent much more are all ordinarie Ministers to doe it Againe it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures and ratified by the consent of the true churches of God and no other This to doe is to walke in the way of vnitie and peace and to doe otherwise is to walke in the way of schisme and heresie The second point is what is waited for Paul saith the reuelation of righteousnes and eternall saluation Here I obserue that there is no iustification by the obseruation of the law and I prooue it thus The righteousnes whereby a sinner is iustified is apprehended by faith and expected by hope but if righteousnes were by the law men should haue the fruition of their righteousnes in this life and consequently the hope thereof should cease Secondly here is comfort for the godly They complaine of the want of sanctification but they are to know that in this life they shall neuer feele righteousnes as they feele sinne here they must hunger and thirst after righteousnes liuing in some want of it If we haue the first
sinnes are little sinnes and little sinnes are no sinnes Pride is cleanlines couetousnes is nothing but worldlines drunkennes good fellowship fornication a tricke of youth Thus men put visards vpon their vgly sinnes The Polititian that is of no religion saith that we and the Papists differ not in substance but in small circumstances and that if they erre it is but in small points But on the contrarie we are to esteeme euery sinne for a great sinne to humble our selues for the least sinnes and to bring our selues in subiection to God in the least of our actions Here we are taught by all meanes to maintaine the puritie of sound religion whatsoeuer befall vs. And for this cause we are to resist and withstand euery erronious opinion that shall be broched For it is the pollicie of the deuill by foisting in some one errour to depraue and confound the whole bodie of truth It may be saide how may we discerne errour from sound doctrine considering oftentimes they are like as leauen is like dowe Ans. Leauen is discerned from dow not by colour but by tast euen so they which are spirituall and haue the gift of discerning directed by the analogie of faith discerne truth from falshood For whatsoeuer is against one Article of faith or against any of the commandements of the decalogue is not sound doctrine but leauen Againe that which is said of false doctrine may be said proportionally of bad manners Here therefore we must be put in minde of three duties The first to resist and withstand euery particular sinne For euen one sinne is able to defile the whole life of man One flie is sufficient to marre a whole boxe of sweete ointment One offence in our first parents brought corruption vpon them and all mankind yea vpon heauen and earth He that makes no conscience of some one sinne is guiltie of the whole law Iam. 2. Secondly we must doe our indeauour to the vttermost to cut off euery bad example in the societies of men For one bad example is sufficient to corrupt a whole familie a whole town a whole countrie The example of one incestuous man was sufficient to corrupt all Corinth Therefore Paul saith Purge out the old leauen 1. Cor. 5. 6. The law of God is that blasphemers murderers adulterers c. shall be put to death the reason is that euill may he taken away out of Israel that is the euill of wicked example which beeing suffered spreads abroad and doth much hurt The barren figge tree must be cut downe least it make the whole ground barren Luk. 13. 7. Thirdly we are to withstand and cut off the first beginnings and the occasions of euery sinne We say of arrand theeues that first they beginne to practise their wickednes in pinnes and points For this cause idlenes fulnesse of bread in excessiue eating drinking and swilling â—iot and vanitie in apparrell are to be suppressed in euery societie as the breeders of many vâ—ces On the contrarie as one point of euill doctrine brings with it many other so any one little grace of God brings many other with it The entrance into Gods word giues light Psal. 119. 130. In this respect Christ saith The kingdome of heauen is like leauen hidde in three peckes of meale because Gods kingdome is set vp in the heart at the first vpon very small beginnings Matth. 13. 33. This must teach vs to vse the meanes of our saluation and not to be discouraged though we haue in vs but some small beginnings of Gods grace 10 I haue an affiance in you in the Lord that ye will be no otherwise minded but he that troubleth you shall beare his iudgement whosoeuer he be The sense In the Lord by the gratious assistance of God who no doubt will giue a blessing to my Ministerie No otherwise minded that is thinke no otherwise then ye haue done and ought to thinke and thinke no otherwise then I haue taught you He that troubleth you the Church is troubled three waies 1. by false doctrine Thus Ahab troubled Israel 1. king 18. 18. and the false Apostles trouble Galatia 2. By wicked example thus Aâ—han troubled Israel Ios. 7. 25. 3. By force and crueltie thus tyrants and persecutors trouble the Church Shall be are shall haue his due and deserued punishment partly in this life and partly in eternall death See this verified in the ende of the booke of English Martyrs in the desperate horrible and stinking endes of persecutors But yet this threat must be vnderstood with the Exception of repentance The scope The wordes are an Answer to an Obiection which may be framed thus It seemes by your former prouerb of leauen that you hold us to be a people corrupted and vnsauorie vnto God To this Paul answers by a distinction I hope better things of you but the false Apostles for troubling the Church shall surely be punished The vse When Paul saith I haue an aâ—â—iance in you he teacheth in his own example that we are to hope the best of men so long as they are curable It may be saide they that hope the best are sometimes deceiued Ans. They are onely deceiued in their iudgement and that in things whereof they haue no certen knowledge and they are not deceiued in practise For it is a dutie of loue to hope the best And they which vse to suspect the worse are oftner deceiued Againe it may be saide that we must iudge of things as they are indeede Ans. Iudgement of things and iudgement of persons must be distinguished Of things vpright iudgement is to iudge of them as they are and if they be doubtâ—ull to suspend Now our iudgement of the persons of men must be to take things in the better part as much as possibly may be Lastly it may be alleadged that we must loue our neighbour as our selues and that we despaire in respect of our selues Ans. We are to despaire in respect of our selues because we are priuie to our owne estate but we are not priuie to the estate of any other man and therefore we are to hope the best of them This shewes the fault of our times if any professing the Gospel fall vpon frailtie there are numbers of men that will make no bones of it to condemne them to the pit of hel for hypocrites but such persons are not carried by the spirit of Paul who hopes the best of them that fall Againe here we see how we are to put affiance in men We are to put affiance in God for all things whatsoeuer whether concerning bodie or soule but our affiance in men must be onely for such things as they are able to performe Secondly we must put affiance in God absolutely for himselfe and therefore we say I beleeue in God c. but all our affiance in men whatsoeuer must be in the Lord. When Paul saith that he had affiance of them in the Lord he shewes that renewed repentance is the gift of God And there
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
vs put a further beginning to our actions then nature can afford causing vs to doe them in faith whereby we beleeue that our persons please God in Christ that our worke to be done pleaseth God that the defect of the worke is pardoned Secondly the spirit makes vs doe our actions in a new manner namely in obedience to the written word Thirdly it makes vs put a new end to our actions that is to intend and desire to honour God in the things that we doe For example A man is wronged by his neighbour and nature tells him that he must requite euill with euill yet he resolues to doe otherwise for saith he God in Christ hath forgiuen me many sinnes therefore must I forgiue my neighbour And he remembreth that vengeance is Gods and that he is taught so to aske pardon as he forgiueth others And hereupon he sets himselfe to requite euill with goodnesse This is to liue in the spirit The vse By this rule we see that most of vs faile in our duties For many of vs professing Christ liue not according to the lawes of nature in our common dealings We minde earthly things and therefore we are carnall It is a principle with many that if we keepe the Church obserue the Queenes laws which are indeed to be obserued and auoid open and grosse sinnes we do all that God requires at our hāds Hereupon to walke in the spirit is thought to be a worke of precisenes more then needes And they which deeme it to be a worke of precisenes walke not in the spirit And indeede they which haue receiued the greatest measure of the spirit must say with Paul that they are carnall sould vnder sinne Rom. 7. 14. Secondly this rule telleth vs that we must become spirituall men such as make conscience of euery sinne and doe things lawfull in spirituall manner in faith and obedience and not as carnall men doe them carnally It may be saide that Ministers of the word must be spirituall men I answer if thou whatsoeuer thou art be not spirituall thou hast no part in Christ. Rom. 8. And the rather thou must be spirituall because a naturall man may doe the outward duties of religion in a carnall sort Thirdly we must not iudge any mans estate before God by any one or some few actions either good or badde but by his walking or by the course of his life which if it be carnall it shewes the partie to be carnall if it be spirituall it shewes him to be spirituall The benefit that ariseth by the keeping of the rule followes in these words Ye shall not fulfill the lusts of the flesh Flesh the corruption of nature the roote of all sinnes Lusts inordinate motions in the minde will and affections Thus largely is lust taken in the tenth Commandement which condemneth the first motions to euill Fulfill fulfilling is not a simple doing of euill but the accomplishing of lust with loue pleasure and full consent of will as also perseuerance in euill by adding sinne to sinne A question How farre doth the child of God proceede in the lust of the flesh Answ. He is assaulted by the lusts of the flesh but he doth not accomplish them More plainly there are fiue degrees of lust Suggestion delight consent the acte perseuerance in the acte Suggestion and delight whereby the minde is drawne away are incident to the child of God Consent is not ordinarily and if at any time the child of God consent to the lusts of his flesh it is but in part and against his purpose because he is ouercarried Likewise the acte or execution of lust is not ordinarily and vsually in the child of God if at any time he fall he may say with Paul I doe that which I hate Lastly perseuerance in euill doth not befall the child of God because vpon his fall he recouers himselfe by new repentance In this sense S. Iohn saith He that is borne of God sinnes not 1. Ioh. 3. 9. The vse Hence it followes that the lust of the flesh is in the child of God to the death and consequently they doe not fulfill the law neither can they be iustified thereby as Popish doctrine is Secondly our dutie is not to accomplish the lusts of the flesh but to resist them to the vttermost Rom. 13. 14. Thirdly here is comfort for the seruants of God Some man may say I am vexed and turmoiled with wicked thoughts and desires so as I feare I am not Gods child I answer againe for all this despaire not For if thou hate and detest the lusts that are in thee if thou resist them and wage battell against them if beeing ouertaken at any time thou recouer they selfe by new repentance they shall neuer be laid to thy charge to condemnation Rom. 8. 1. It is here made a prerogatiue of Gods child when the lusts of the flesh are in him not to accomplish them or to liue in subiection to them 17 For the flesh lusteth against the spirit and the spirit against the flesh and they are contrarie one to another so that ye cannot doe the things which ye would These wordes are a reason of the former verse thus If ye walke in the spirit ye shall not fulfill the lusts of the flesh for the flesh and spirit beeing contrarie mutually refist and withstand one another so as ye can neither doe the good not the euill which ye would Paul here sets forth a spirituall combate of which sixe things are to be considered The first is concerning the parties by whome the combat is made namely the flesh and the spirit The flesh signifies the corruption of the whole nature of man and the spirit is the gift of regeneration as hath beene shewed It may be demanded how these twaine beeing but qualities can be said to fight together Ans. The flesh and the spirit are mixed together in the whole man regenerate and in all the powers of the soule of man Fire and water are said to be mixed in compound bodies light and darknes are mixed in the aire at the dawning of the day In a vessell of luke warme water heat and cold are mixed together we cannot saie that the water is in one parte hott and in another cold but the whole quantitie of water is hott in parte and cold in parte Euen so the man regenerate is not in one part flesh in another part spirit but the whole mind is partly flesh and partly spirit and so are the will and affections through out partly spirituall and partly carnall Now vpon this mixture it comes to passe that the powers of the soule are carried and disposed diuerse waies and hereupon followes the combat The second point concernes the meanes whereby this combate is made and that is a two sold Concupiscence expressed in these words the flesh lusteth against the spirit and the spirit against the flesh The lust of the flesh shewes it selfe in two actions The first is to defile 〈◊〉
good but partly euill for such as the cause is such is the effect now the minde and will of man are the cause of his workes and the mind is partly carnall and partly spirituall so also is the will and therefore the workes that proceede from them are partly spirituall in part carnall Vpon this ground it followes that all the workes of regenerate men are sinfull and in the rigour of iustice deserue damnation Obiect Sinne is the transgression of the law good workes are no transgression of the law therefore good workes are no sinnes I answer to the minor The transgression of the law is twofold One which is directly against the law both for matter and manner the second is when that is done which the law requires but not in that manner it should be done And thus good workes become sinfull The dutie which the law requires is done but it is not done perfectly as it ough to be done by reason of the flesh Secondly it is alleaged that good workes are from the spirit of God and that nothing proceeding from the spirit of God is sinne Ans. Things proceeding from the spirit of God alone or from the spirit immediatly are no sinnes now good workes proceed not only from the spirit but also from the mind and will of man as instruments of the spirit And when an effect proceedes from sundrie causes that are subordinate it takes vnto it the nature of the second cause hereupon workes are â—â—rtly spirituall and partly carnall as the minde and will of the doer is Thirdly it is alleged that good works please God and that things pleasing God are no sinnes Ans. They please God because the doer is in Christ and so pleaseth God Againe they please not God before or without pardon for they are accepted because God approoues his owne worke in vs pardons the defect thereof Lastly some obiect on this manner No sinnes are to be done good workes are sinnes there-therefore not to be done Ans. They are not simply sinnes but onely by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds onely thus That which is sinne so farre forth as it is a sinne or if it be simplie a sinne is not to be done Now then vpon this doctrine it followes that there is no iustification by workes nor no fulfilling of the law for the time of this life Thirdly hence it follows that the grace of God for the time of this life is mixed with his contrarie the corruption of the flesh This mixture the godly feele in themselues to the great griefe of their hearts When they would beleeue their mindes are oppressed with vnbeleefe They see more ignorance in themselues then light of knowledge There are a number amongst vs that say they know as much as all the world can teach them that they doe perfectly beleeue in Christ and euer did that they loue God with all their hearts and did neuer so much as doubt of the mercie of God But these men are voide of the grace of God they are like emptie barrells that make a great sound they neuer knew what is meant by the combate of the flesh and spirit Fourthly we are here to be admonished in all duties of religion to vse industrie and paines by willing striuing and indeuouring to the vttermost to doe that which we ought to doe We must vse asking seeking knocking Matth. 7. 7. we must with Paul vse wrastling in our praiers to God Rom. 15. 30. They that would haue knowledge in the booke of God must doe more then heare a Sermon they must striue against their ignorance and blindnes and laboriously exercise their senses in the discerning of good and euill They that would beleeue must striue against their naturall vnbeleefe and indeauour to beleeue Blessed saith Salomon Prou. 28. is the man that feareth himselfe or inures himselfe to feare Paul saith of himselfe that he laboured and tooke paines to keepe a good conscience Act. 24. 16. Lastly by reason of this combate we are put in minde to vse sobrietie and watchfulnesse ouer our owne corruptions with much and instant praier least we fall into temptation Matth. 26. 41. We should practise these more then we doe for beside the enemies without we haue an enemie within that seekes our perdition 18 And if ye be led by the spirit ye are not vnder the law In the 13. verse Paul propounds a maine rule of good life Giue no occasion to the flesh and for the better keeping of this he giues a second rule v. 16. Walke in the spirit Of this second rule he giues two reasons The first is taken from the contrarietie of the flesh and the spirit v. 17. The second is in these words they that walke according to the spirit are freed from the curse of the law In these words Paul sets downe three things The first is the office of the spirit which is first of all to regenerate and renew all the powers of the soule and secondly to guide and conduct them that are regenerate Psal. 143. 10. In this guidance or conduction there are foure actions of the spirit The first is Preseruation whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate The second is Cooperation whereby the will of God as the first cause workes together with the regenerate will of man as the second cause And without this Cooperation mans will brings forth no good action no more then the tree which is apt to bring forth fruit yeeldes fruit indeede till it haue the presence and cooperation of the Sunne and that in the season of the yeare The third is direction whereby the spirit of God ordereth and establisheth the minde will and affections in good duties 2. Thess. 3. 5. The last is Excitation whereby the spirit stirres and still mooues the will and minde after they are regenerate because for the time of this life the grace of God is hindred and oppressed by the flesh Hereupon after regeneration there must still be new inclining Psal. 119. 36. new drawing Cant. 1. 3. new working of the will and the deede Phil. 2. 13. Hence it follows that beside the antecedent and first grace there is necessarie a subsequent or second grace For we doe not that good which we can doe vnles God by a second grace make vs doe it as he made vs able to doe it by the first grace The second thing is the Office of all true beleeuers and that is to resigne theÌ„selues in subiection to the worke of Gods spirit Now Gods spirit workes in and by the word of God And hereupon this Subiection hath two parts The first is to make triall inquirie and examination what is the good will of God in euery thing Rom. 12. 2. Thus did Dauid Psal. 119. 94. I am thine saue me for I seeke thy commandements The second part is to denie our selues
to forsake wife and children house and land for Christs sake If we haue not the command of our selues in a trifle we may neuer hope for it in waightie matters V. There are dangerous effects of drunkennes First it destroies the bodie For it inflames the blood with an vnnaturall heate and this vnnaturall heate ingenders vnnaturall thirst which ingenders immoderate drinking whence comes dropsies consumptions all cold diseases and death Secondly it hurts the minde for the spirits of the heart and braine beeing the immediate instruments of the soule are by drinking distempered and inflamed and hereupon arise wicked imaginations disordered affections And thus the deuil in the roome of Gods image sets vp his owne image and makes the minde a shoppe of all wickednesse Thirdly the vile imaginations and affections that are in men when they are drunke remaine still in them when they are sober so as beeing sober they are drunke in affection In fauour of drunkennesse it is alleadged that Noahs drunkennes is remembred in scripture but no where condemned Ans. While Moses sets downe the foule effects that followed Noahs drunkennesse he doth indeede condemne it Secondly his example is noted in scripture as a warning to all ages following Thirdly his sinne may be lessened though not excused because he had no experience of wine Obiect II. Ioseph and his brethren did drinke and were drunke together Gen. 43. v. last Ans. The meaning of the text is that they dranke liberally or that they dranke of the best together For the word shakar signifies not onely to be drunke in drinking but also to drinke liberally or to drinke of the best drinke Hag. 1. 6. Obiect III. Learned Phisitians as Rasis Avicenna and others teach that it is greatly for health to be drunke once or twice in a moneth Ans. As learned as they teach the contrarie And we may not doe any euill or sinne against God for any good to our selues Obiect IU It is said to be neighbourhood and good fellowshippe Ans. It is drunken fellowship The right fellowship is in the doctrine of the Apostles praier Sacraments and the workes of mercie Thus much of the works of the flesh Now follows the punishment of thē of which I cōsider three things First a Premonition in these words whereof I tell you before as I also haue told you before Secondly the designment of the punishment in these words shall not inherit the kingdome of God Thirdly the designment of the persons in these words They which doe such things In the Premonition is set downe the office of all Ministers and that is often to forewarne the people of the future iudgements of God for their sinnes Mich. 3. 8. Isa. 58. 1. And this may easily be done For they may know the sinnes of men by experience and the iudgements of God due to euery sinne they may finde in the word of God Againe all people are warned by this often to meditate of the future iudgements of God Thus did Dauid Psal. 119. 120. and Paul who knowing the terrour of the Lord was mooued to doe his dutie 2. Cor. 5. 11. The old world neuer so much as dreamed of gods iudgements before they came vpon them and so they perished Matth. 24. 39. The punishment of these sinnes is not to inherit Gods kingdome Gods kingdome sometime signifies the regiment of God whereby he rules all things in heauen and earth More specially it signifies a state or condition in heauen whereby God and Christ is all things to all the Elect. 1. Cor. 15. 28. And thus it is taken in this place And an entrance or beginning to this happie estate is in this life when men in their consciences and liues are ruled by Gods word and spirit It must here further be obserued that not to inioy the kingdome of God is to be in torment in hell because there are no more but two estates after this life and therefore to be out of heauen is to be in hell The vse I. This must teach vs aboue all things to seeke Gods kingdome and to establish it in our hearts and that we shall doe if we know the will of God and yeeld subiection to it in the duties of repentance faith new obedience II. The kingdome of God comes by inheritance therfore there is no merit of Good workes The persons which are punished are such as are doers and practisers of the works of the flesh Marke the words not such as haue bin doers but such as are doers The word signifies a present and a continued act of doing amisse The vse Here is the difference betweene the godly man and the vngodly The godly man falls into the workes of the flesh and beeing admonished thereof he repents and recouets himselfe he doth not stand in the way of sinners though sometime he enter into it Psal. 1. 1. The vngodly man when he falls lies still in his sinne and heapes sinne vpon sinne and makes a practise of euill I. Warning They which are priuie to themselues of any of the former workes of the flesh must bewaile their offences and vtterly forsake them For if we be found doers of any one worke of the flesh there is no hope of saluation II. Warning They which haue turned vnto God from the works of the flesh must be constant and take heede of going backe least they loose the kingdome of God 22 But the fruit of the Spirit is loue ioy peace long-suffering gentlenes goodnes faith 23 Meeknes temperance against such there is no law For the better obseruing and the more easie vnderstanding of the rule in the 16. v. Walke in the spirit Paul here sets downe a Catalogue of the works of the spirit In the Catalogue I consider three things the propertie of the workes of the spirit in these words The fruit of the spirit the kinds of works and they are nine the benefit that comes by them in these words against such there is no law The fruit of the spirit It is the propertie of the workes of Gods spirit in vs to be called the fruits of the spirit And by this much is signified namely that the Church is the garden of God Cant. 4. 16. that teachers are planters and setters 1. Cor. 3. 9. that beleeuers are trees of righteousnes Isa. 61. 3. that the spirit of God is the sappe and life of them and good workes and vertues are the fruits which they beare In that the works of the spirit are called fruits therof hence it followes that there are no true vertues and good affections without the grace of regeneration The vertues of the heathen how excellent soeuer they seemed to be were but shadowes of vertue and serued onely to restraine the outward man and no further Againe here we see the efficacie of the spirit which makes men fruitful or bearing-trees of righteousnes Psal. 1. 3. yea trees that beare fruit in their old age Psal. 92. 14. Here we haue cause to cast downe our selues For
the sweetnes of honie is better knowne in a moment by him that tasteth it then by those that spend many houres in the contemplation and discourse of it But I forget my selfe very much in taking vpon me to read a lecture to such an exercised scholler in the booke of God Therefore without further insinuation either for pardon for my boldnes or acceptance of my paines I commend you to God and to the word of his grace which is able to build you further and giue you an inheritance among all them which are sanctified From Emanuel Colledge August 13. 1604. A louer of your Worships vertues in all dutie to command RAFE CVDWORTH CHAP. VI. 1 Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meekenes considering thy selfe lest thou also be tempted TH ' Apostle hauing finished the first part of the Instruction touching the faith of the Galatians in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part touching Good life which continues to the 11. verse of the 6. Chap. in which he first propounds the summe of his doctrine v. 13. Secondly he makes particular declaration therof In the summe of his doctrine first he sets downe the ground of all good duties which is their calling to Christian libertie Secondly two rules of good life The first that we must not vse our libertie as an occasion to the flesh which is illustrated and handled in particular from the 16. verse to the 26. The second that we must serue one another in loue which is amplified from the 26. to the 11. v. of this Chap. In handling whereof he first remooues the impediments of loue as vaine-glorie enuie c. v. 26. Secondly he prescribes the manner how it is to be obserued and practised by sundrie speciall rules the first whereof is contained in this 1. verse where we may obserue these two generall points First the dutie prescribed Secondly the reasons to vrge the performance thereof The dutie is the restoring of our brethren where we are to consider foure things First the dutie it selfe restore Secondly the persons who are to be restored they that are ouertaken by any offence Thirdly the persons that must restore thâ—se that are spirituall Fourthly the manner how in the spirit of meekenes For the first the dutie is set downe in the word restore which in the Originall signifies to set a ioynt or bone that is broken so as it may become as strong and sound as euer it was so the word is vsed Matth. 21. 16. By this we learne sundrie things First that it is the nature of sinne to set all things out of order It was the sinne of Achan that troubled the Iewes Ios. 7. 25. It was the sinne of Ahab that troubled Israel 1. King 18. 18. the sinne of false Apostles that troubled the Galatians Gal. 5. 10. Nay it driues men beside themselues as appeares in the example of the prodigall sonne who repenting of his sinne is said to haue come to himselfe Luk. 15. 17. Small sinnes are like to slippes and slidings whereby men fall and hurt themselues but great sinnes are like downefalls for as they wound lame disioynt or breake some member of the bodie so these doe wound and wast the conscience Therefore as we are carefull for our bodies to auoid downefalls so ought we to be as carefull nay a thousand times more carefull for our soules to take heede of the downefall of sinne or falling away from grace And as we shunne an yce or slipperie place for reare of sliding and falling so ought we to shunne the smallest sinnes and the least occasions of sinne for feare of making a breach in conscience Secondly I gather hence that sinners are not to deferre their repentance nor those that are to admonish their reproofes for sinning is the breaking of a bone or disioynting of a member and reproofe is the setting of it in order againe Now the sooner a bone newely broken or out of ioynt is set the sooner it is restored to his right frame and cured So the sooner a man after his fall is admonished the sooner and more easily shall he be able to recouer himselfe Thirdly this shewes that it is a point of great skill to bring a soule in order and frame againe There is great dexteritie required in setting of a bone and Chirurgians finde it a matter of great difficultie to set a ioynt much more difficultie is there in the soule and therefore as it is not for euery horsleach to meddle with setting of bones no more is it for vnskilfull workmen to teÌ„per with mens soules This is one speciall reason why Paul saith they that are spirituall ought to restore them that are fallen Fourthly hence we are taught not to woÌ„der though sinners be so loath to be reprooued and account it so painefull a thing to be restored and thinke those offensiue vnto them and skarse their friends which labour to reclaime them considering the same is to be seene in the bodie for he that hath a bone broken or out of ioynt can hardly endure to haue it touched or pointed at Lastly in that S. Paul commands those that are spirituall to restore them that are fallen and prescribes not how often but speakes indefinitely we learne that as often as our brother falleth we must restore him for as we are not to forgiue our brother once or twise or seauen times which Peter thought very much but euen seauentie times seauen times that is as often as he sinneth against vs. Matth. 18. so we may not restore our brother twise or thrise onely but toties quoties as often as he shall sinne against vs. Matth. 18. If he sinne against thee goe and tell him of his fault c. Therefore it were to be wished that as men haue a care to restore their decaied limmes so they would restore their brethren being fallen into any sinne euen because they are fellow members of the same mysticall bodie The second thing to be considered is the person to be restored and that is euery one that is preuented and ouertaken either by the sleight of Sathan or allurement of the world or suggestions of his owne flesh so he sinne not against the holy Ghost nor openly skorne religion and discipline as Peter who fell beeing ouertaken with ouermuch feare and Dauid with ouermuch pleasure Hence we see the subtiltie of Sathan who is alwaies tripping at the heele labouring to supplant vs as also the deceitfulnes of sinne preuenting and ouertaking vs before we be aware We are therefore to be circumspect and carefull lest we be supplanted The Apostle admonisheth vs to take heede lest we be hardened through the deceitfulnes of sinne Hebr. 3. 13. and that we walke circumspectly not as fooles but as wise Eph. 5. 15. that we walke with a right foole Gal. 2. 14. and make straight steppes vnto our
we shall see nothing in our selues but the vgly shape of Satan cleane defacing the image of God and that in vs there dwelleth no good thing as Paul saith of himselfe Rom. 7. 18. that there is nothing but vanitie in our mindes rebellion in our wills a confused ataxie in all our affections transgression in our liues The viewing of our hearts and liues in the Law and the considering of our wretched estate in that we are vnder the fearefull curse which is a thunderbolt annexed to euery breach thereof will driue vs out of all conceit of our selues from our selfe-loue and selfe-liking nay it will make vs goe out of our selues not onely to denie our selues as Christs commands but euen to abhorre our selues repenting in dust and ashes as Iob did chap. 42. 6. causing vs to become flat nothing in our selues that we may be something in Christ as Paul saith 1. Cor. 3. 18. Let no man deceiue himselfe If any man among you seeme to be wise in this world let him be a foole that he may be wise Secondly when we feele our selues to be tickled with the itching humour of selfe-loue and selfe-liking arising from our hidden corruption either in regard of outward gifts or inward graces we must make our owne euills sinnes blemishes imperfections for there is no man but hath one or other a soueraigne remedie against it and so as it were driue away one poison with another As to call to minde some great deformitie that is in our bodies some great infirmitie that is in our minde some crosse or miserie in our outwarde estate some vile and abominable sinne which we haue committed and the horrible punishment to the which we are lyable by reason thereof and no doubt but the serious consideration of these or any of these wil be auaileable to nippe pride in the bud kill the serpent in the shell and in so doing we shall with the Peacocke now and then cast our eyes downeward to our feete the fowlest and vgliest things we haue and not alway stand in admiration of our gay feathers glorious traine Thirdly we must consider that the things for which we looke so high and swell so in our owne conceits are not our owne but lent vs for a time For what is there that thou hast not receiued whether in gifts of bodie or graces of minde nay whether thou speake of soule or bodie it selfe and if thou hast receiued it why boastest thou thy selfe as though thou haddest not receiued it what vanitie is it for a man to be proud of another mans garment or for a woman to boast of her borrowed haire The wicked persecutors of the Church are reprooued for sacrificing to their nets and burning incense to their yarne Hab. 1. 16. Further we must consider we haue not onely receiued them but that we haue so receiued them as that they are not our owne with which we may doe what we list but talents lent vs for a time and left with vs to employ ouer which we are but stewards and bayliffes not lords or masters and that we must be countable for the smallest gift euen the least farthing how we haue got it kept it bestowed it the time will come when it shall be saide vnto thee Giue an account of thy stewardship Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents as to be humbled with the consideration of the strict reckning that God will require at our hands seeing that of him to whome much is committed much shall be required Fourthly to the end we may auoid this ouerweening of our selues let vs compare our selues with the maiestie of God in whose sight we are but as silly wormes crawling vpon the ground nay in comparison of whome we are lesse then nothing and vanitie it selfe Consider that to him eneâ—y knee doeth bowe of things in heauen in earth and vnder the earth and thou wilt not be so conceited of thy selfe that a sillie man doth crouch vnto thee that to him euery tongue doth confesse and sing his praises the blessed angels crying continually Holy Holy Holy Lord God of Sabboth heauen and earth are full of thy glorie and then a short blast of winde or popular applause shall not so easily puffe thee vp like an emptie bladder or carrie thee away as it did Herod Act. 12. But to omit this odious comparison betwixt a fraile mortall man and the glorious euerliuing God there beeing no comparison betwixt finit and infinit let vs neuer compare our selues with our inferiours but with our superiours and betters who are eminently aboue vs in euery gift and blessing of God in regard of whose honours and preferments we are but base and contemptible in regard of whose knowledge we are but children and know nothing in regard of whose riches we are but beggars and haue nothing For as Dauid when he beheld the wonderfull frame of the heauens those glorious creatures the sunne the moone and the starres by and by made this vse of it to himselfe to consider his owne vilenes in regard of them What is man that thou are mindfull of him or the sonne of man that thou visitest him So when we compare our selues with others that are as farre aboue vs as the heauens are aboue the earth whose gifts and graces doe as farre excell ours as the bright sunne-shine the dimme candle light we cannot chuse but be abashed and confounded in our selues acknowledging that there is no such cause why we should so magnifie our selues aboue others and nullifie others in comparison of our selues 4 But let euery man prooue his owne worke and then shall he haue reioycing in himselfe onely and not in another Here the Apostle laieth downe another remedie against selfe-loue and ouerweening of our selues and it is the fift and the last of which I purpose to entreat and it stands in proouing and examining of a mans owne worke by it selfe without comparing it with an others mans worke and withall in the approouing of it vnto God Let euery man approoue his owne worke And he giues two reasons why euery man ought to approoue his owne workes vnto God to consider them absolutely in themselues and not relatiuely in respect of others the first reason is in this verse then shall he haue reioycing in himselfe onely and not in another the second in the next verse for euery man shall beare his owne burden Touching the remedie Let euery man prooue his owne worke The word translated prooue signifieth also to approoue as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth 1. Cor. 16. 3. Whosoeuer ye shall approoue or allow of by letters And so the word is vsed in English when we say such a one is to prooue a will that is approoue it The word in this place I take it may be vnderstood in both senses to prooue our
be vnderstood simply but comparatiuely and synecdochically Comparatiuely that there shall be farre greater knowledge vnder the new Testament then was vnder the old Isa. 11. 9. The Apostle saith not that there shall be no teaching at all for Christ hath giuen some to be Prophets others Pastors and teachers for the work of the ministerie and the edification of the bodie of Christ. Eph 4. 11 12. But that there shall be no neede of this kind of teaching to catechize them in the first rudiments as to teach them what God is Synecdochically not of perfect and absolute knowledge for we all know but in part 2. Cor. 13. 12. But of initiate or inchoate knowledge which shall be consummate in the life to come Further vpon this distinction it followeth that hearers are not to intermeddle with the publike duties of the ministerie for euery man is to abide in the calling wherein God hath placed him and therein to liue contented 1. Cor. 7. For no man may take vnto himselfe this honour but he that is called as was Aaron Heb. 5. 4 For albeit it be true which Ambrose writeth that in the beginning of the preaching of the Gospel founding of the church of the New Testament all Christians did teach and baptize indifferently yet afterward when the Churches were founded it was not lawfull neither is it now And though there be neither male nor female in Christ but we are all one in him Gal. 3. 28. namely in receiuing of the Gospel yet in dispensing of it there is great difference it beeing vnlawefull for a woman to preach or publikely to teach I permit not a woman to teach 1. Tim. 2. 12. Let women keepe silence in the Churches for it is not permitted vnto them to speake 1. Cor. 14. 34. Apoc 2. 20. This coudemneth the fantasticall opinion of the Anabaptists that all men may speake publikely without any difference according to the instinct of the spirit and measure of his gifts Againe when Paul saith He that is taught in the word c. him that taught him in the word c. he shewes what the dutie of the minister is that lookes to liue by his ministerie namely not to feed his auditorie with Philosophie or fables or lying Legends nor to preach Poeticall fictions Thalmudicall dreames Schoolemens quiddities Popish decrees or humane constitutions oâ— to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers â—or what is the chaâ—â—e to the wheate But he must preach the word of God for there is no word nor writing in the world besides that hath a promise to be the power of God to saluation Rom. 1. able to make men wise to saluation 2. Tim. 3. 15. to giue an inheritance amongst them that are sanctified Act. 20. To be liuely mightie in operation sharper then any two edged sword entring through euen to the diuiding asunder of the soule and the spirit the ioynts and the marrow and to be a discerner of the thoughâ—s and intents of the hearts Heb. 4. 12. and that can make the man of God absolute to euery good worke 2. Tim. 3. 17. but onely this word giuen by diuine inspiration It beeing not onely the seed by which we are begotten and borne anew but the food by which we are nourished both milke for the babe that is a nouice in religion and strong meate for him that is of yeares and therefore beeing perfect nourishment the bread of life for him that is hungrie and the water of life for him that is thirstie what needes there any more Besides no word nor writing hath the propertie of fire saue onely the word of God to dispell the darknes of ignorance by enlightening the minde with the sauing knowledge of the truth and to hâ—at yea to enflame the affection with a zeale of Gods glorie by burning vp the corruption of nature Againe Diuinitie is the mistâ—is all liberall arts tongues historie c. are but handmaids to attend vpon her now when the mistris is speaking it is good manners for the maide to hold her peace To this word alone the Prophets were tied by their commission What I shall command thee that shalt thou say And the Apostles You shal teach what I haue coÌ„manded you Christ himselfe taught nothing but that which he had heard receiued of his father Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ 1. Cor. 11. 23. and taught nothing but that which Moses and the Prophets had written Act. 26. 22. Paul commaÌ„ds Timothie to charge the Pastours of Ephesus that they teach no diuers doctrine either for matter or manner for substance or circumstance Yet here we must take heede of extremities for in some cases it is lawfull in preaching to vse Philosophie the testimonie of prophane writers and quotations of Fathers I. When we haue to deale with heathen men who will not be so easily mooued with the authoritie of the Scriptures we may conuict them by the testimonie of their owne writers as Paul did the Athenians Epicures and Stoikes by the testimonie of Aratus Act. 17. 28. and the Cretians by the testimonie of Epimenides Tit. 1. 12. II. In preaching to a mixt congregation where some are infected with Poperie or some other heresie and will not receiue the doctrine deliuered nor yeeld vnto the truth except it haue the consent of the fathers of the Church III. In handling of some controuersall point of diuinitie shewing that the doctrine we teach is no new doctrine but that which was taught in the Primitiue Church especially in speaking to the weake who haue not as yet left their old superstition wherein they were nuzzeled IIII. To cut off the calumniations of the malitious aduersaries who must needes haue their mouthes stopped by some other meanes then by the Scriptures V. In the necessarie vnfolding of the meaning of certaine places of Scripture which without Philosophie cannot be conceiued In such a case we may vse humanitie in descending to the reach and capacitie of the auditorie and so teach heauenly things by earthly things as our Sauiour Christ taught regeneration by the similitude of the winde Ioh. 3. Yet all these must be vsed first sparingly secondly when there is iust cause thirdly without ostentatioÌ„ fourthly deliuering nothing to the people the ground whereof is not in the word This shewes that the maine scope of the ministerie is to preach the word purely and to applie it powerfully to the consciences of men and it condemnes all deceitfull handling of the word and all huckster-like dealing in mingling wine and water together wheat and chaffe gold and drosse in peruerting it with aguish and sottish conceits in wresting it with allegories tropologies and anagogies and in wringing the text till they make it bleede and so as an ancient writer saith presse the two dugges of the Scriptures the old and new Testament that in stead of milke they drinke
will be said howe can a man reape that which he soweth seeing that Christ affirmeth it to be a true saying that one soweth and another reapeth Ioh. 4. 37. Ans. In that one soweth and another reapeth it is not to bee imputed to nature but to the speciall prouidence of god the words are to be vnderstood of the prophets who were the seedsmen in sowing the seedes of the Gospel of the Apostles who were the reapers whose plaine and powerfull preaching of the Gospel did as farre exceede that of the prophets as the haruest doth the seed time Thus the time vnder the Law is resembled to childhood and infancie that vnder the Gospell to mans estate Gal. 4. 1. c. Againe it may be said the husbandman soweth not the body that shall be 1. Cor. 15. 37. Therefore he reapeth not that which he sowed Ans. He reapeth not the same indiuiduall but yet the same specificall bodie It may further be doubted of the trueth of that which is signified by this prouerbiall sentence namely whether euery man shal receiue according to his workes for so euery man should be condemned To which I answer that it is not vniuersally true for if the righteous commit iniquitie all his righteousnesse shall be no more remembred and if a wicked man turne from his sinne none of his sinnes that he hath committed shall be mentioned vnto him Ezeck 33. 13 16. It must therefore be restrained thus He that doeth wickedly and perseuereth therein to the ende He that doeth well and continueth in well doing shall receiue according to his workes the seedes of his former sinnes shall not growe vp to the haruest of condemnation For it is the priuiledge yea the happinesse of a righteous man so to haue his finnes couered with the robes of Christ his righteousnesse as that they shall neuer be vncouered to his shame Psal. 32. Esay 43. 25. Againe it may hence be prooued in that sanctification in death is perfected originall corruption beeing vtterly abolished and therefore though the booke of a regenerate mans conscience be opened at the day of iudgement yet nothing shall be found in it but his good workes which follow him till the resurrection Apoc. 14. 13. Besides this in the last sentence pronounced by our Sauiour Christ Math. 25. only their good workes are mentioned Come ye blessed of my father inherit the kingdome prepared for you for I was hungrie and ye fedde me c. their sinnes and imperfections not so much as once named but concealed and passed ouer II. Obiect It may be said that neither the good nor the bad doe reape that which they haue sowne the godly for the seeds of good works reape nothing but affliction the wicked for the cursed seeds of a damnable life comfort and contentation To which I answer that it is not true if we restraine it to the tearme of this life for so all men reape not as they haue sowne But it is vndoubtedly true of the life to come for the iustice of God requires that all should be rewarded according to their workes Rom. 2. Hence therefore we may gather that seeing men must reape as they sow and yet doe not reape nor receiue their reward in this life that there is another life after this in which God will giue to euery one as his workes shall be and therfore there shall be a iudgement And because the bodie was partaker with the soule either in doing good or euill it is iust likewise it should be partaker either of miserie or felicitie and therefore there shall be a resurrection III. Obiect The whore of Babylon must be rewarded double Apoc. 18. 6. In the cuppe that shee hath filled to you fill her the donble And the Saints pray thus to God Render to our neighbours seuenfold into their bosome Psal. 79. 12. Therefore it seemeth that some men shall not be iudged according to their works because they are punished aboue their deserts Ans Shee is rewarded double yet not aboue but according to her deserts giue her double according to her workes v. 6. the meaning is not that shee should be punished twise as much as shee had deserued for it is the law of God that the malefactour should be beaten with a certaine number of stripes not aboue but according to his trespasse Deut. 29. 2. but that shee should be tormented twise as much as shee had tormented others Againe these phrases and formes of speech of rewarding double or seuen fold signifie that God will pay wicked men whome to the full a definite number beeing put for an indefinite as Gen. 4. 15. Doubtlesse whosoeuer slaieth Cain shall be punished seuen fold The meaning is not that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel for it should not haue beene so great a sinne for a man to haue killed him as it was for him to kill his brother but that he should be most seuerely and grieuously punished IIII. Obiect Infants haue no works whereby they may be iudged seeing they doe neither good nor euill as the Scripture speaketh of Iacob and Esau Rom. 9. 11. therefore all shall not be iudged according to workes Ans. These phrases of Scripture As a man sowes so shall be reape euery one shall receiue according to his workes c. are not to be extended to all but must be restrained to such as haue works knowledge to discerne betwixt good and euill which infants haue not For besides that they are destitute of workes they also want the vse of reason and therefore they shall not be iudged by the booke of conscience but by the booke of life For to say as Hugo de S. Vict. doth vpon the Rom. quaest 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie as though they themselues had actually committed them is contrarie to that Ezek. 18. 20. the sonne shall not beare the iniquitie of the father U. Obiect But how shall they be pronounced iust who beeing come to yeares of discretion yet haue no good works as Lazarus and the theefe vpon the crosse who liuing leudly all his life long was converted at the last gaspe Ans. That Lazarus had no good works whereby he might be declared iust it cannot be prooued the contrarie rather may be gathered out of Scripture and that the good theefe had no good works it is flit against the text Luk. 23. 40 41. where he maketh a notable confession of Christ and rebuketh his fellow labouring to bring him to the faith which was a memorable fact of Christian charitie Secondly though it were graunted that they had no good works in action yet they were full of good workes in affection and by these they were to be iudged God accepting in his children the will for the deede Lazarus by reason of his extreame pouertie and the theefe by reason of the shortnes of time which
whereas the word doth not onely signifie qualitie but as properly quantitie as Heb. 7. 4. Consider how great this man was And the word that answereth vnto it signifieth as well quantitie as qualitie Coloss. 2. 1. I would ye knew what great fight I haue Iam. 3. 5. Behold how great a thing a little fire kindleth The plaine and simple meaning therefore of Paul is this that he neuer wrote so long an Epistle with his owne hand vnto any Church as vnto them He writ indeede the Epistle to Philemon with his owne hand but that was short in comparison of this And he wrote larger Epistles to other Churches as to the Romans CorinthiaÌ„s c. but by his Scribes not with his owne hand Therefore seeing this is the longest and largest letter that euer Paul writ with his owne hand it ought to be more regarded and better accepted So that as his paines were greater in writing our diligence should be greater in reading and obseruing the same This shewes Pauls great care of the Churches not onely when he was present but when he was absent How painefull he was beeing among them to winne them to the Gospel how fearefull when he was absent from theÌ„ least their minds should be loauened by false teachers how faithfull both present and absent And it may serue as a president to all Pastours hauing cure of soules to vse the like diligence and conscience in their Ministerie that beeing absent in bodie from their charge vpon necessarie occasions as Paul was yet they would be present in spirit with them and present by their letters that so they may testifie to all the world that they haue a greater care of the flocke then of the fleece It further teacheth vs that if the Minister beeing carried with discreete zeale for the good of the Church goe further either in word or writing then he intended or is thought fit by some as it seemes Paul did in this place for what needes this large letter may some say a shorter would haue done as well that we are not to censure him or limite and prescribe him It had beene a great fault in the Galatians if they had found fault with Paul for this his large letter and in the Disciples Iewes if they should haue blamed his long Sermon which continued at one time from morning to night Act. 28. 23. at another time from the closing of the euening till midnight Act. 20. 7. And so it is in many hearers who are too curious and strictt in prescribing and limiting their teachers to the time longer then which they cannot patiently indure And in stinting them in vrging of this or that point in saying he missed his Rhetoricke his Epimone was to long he was ouerseene in dwelling so long vpon the point it had beene better a word and away c. His second argument is taken from the instrumentall cause that he wrote it with his owne hand Haimo saith it is the opinion of the Doctours that Paul wrote not this whole Epistle with his owne hand but onely from hence to the ende which opinion is confuted by the very text You see how large a letter I HAVE WRITTEN with mine owne hand speaking of the whole Epistle in the time past or if of any one part more then of another of the former part rather then of the latter Secondly his assertion is not true for if we except Ierome none of the Ancients as I take it are of that opinion Not Ambrose who saith Where the whole writing is his owne hand there can be no falshood Not Chrysostome who saith To the rest of his Epistles he did subscribe but this whole Epistle he writ himselfe Not Primasius vsing the word perscripsit that he writ it through with his owne hand Not Theodoret affirming that it seemes Paul writ the whole Epistle Not Theophylact who bringeth in Paul speaking to them in this manner I am enforced to write this Epistle vnto you with mine owne hand Not Occumenius who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epistle written with his owne hand Not Anselme who paraphrasing the text saith it is all one as if he had said This Epistle I writ with mine owne hand And a little before Not with the Scribes hand but with mine owne hand albeit Anselme cannot so preiudice his assertion who liued long after him Not the Author of the Commentarie vpon the Epistles ascribed to Ierome Tom. 9. for he vpon the 2. Thess. 3. 17. saith plainly With these words he subscribes all his Epistles excepting that to the Galatians which he writ from the beginning to the ende with his owne hand And vpon these very words which we now entreat of See how I am not afraid which of late time haue written with mine owne hand Where by the way we may obserue that Ierome is not the author of those Commentaries beeing so contrarie to himselfe This I confesse is a light matter and not to be stood vpon were it not that some are too hastie to swallow whatsoeuer comes in their way vnder the title of the Doctours It must therefore be a caueat vnto vs not to be too credulous in beleeuing euery one that shall auouch this or that to be the opinion of the Fathers no though it be affirmed by a Father especially by such a one as draweth neere the dregs as Haimo doth It is certen then that Paul writ this whole Epistle with his owne hand the reasons are these First that it might appeare vnder his hand that he was no changeling but the same man that he was before in that he did not preach circumcision or the obseruation of Iewish ceremonies as the false Apostles standered him Gal. 5. â—1 Secondly that this his letter was not counterfaited by another and sent in his name as the false Apostles might haue obiected and the Galatians suspected Thirdly that he might testifie his sincere loue towards them and how he did as it were trauaile in paine of them till Christ were formed in them shunning no labour that might further their saluation We may hence further obserue a threefold difference of the bookes of Scripture in the new Testament Some were neither written by an Apostle nor subscribed as the gospel of Marke and Luke Some subscribed but not written as the Epistle to the Romanes and others Some both written and subscribed as this Epistle and that to Philemon vers 19. I haue written it with mine owne hand J will recompense it Now that Paul subscribed euery Epistle with his owne hand he himselfe witnesseth 2. Thessalon 3. 17. The salutation of me Paul with mine own haÌ„d which is a signe in euery Epistle that it is mine not forged in my name by another so I write the grace of our Lord Iesus Christ be with you all In which place he warneth the Thessalonians againe of false teachers and forged letters for 2.
flesh and had their senses restored so when the spirit of God like the fauonian winde bloweth vpon vs it reuiueth vs againe giuing vs a new life new senses a new heart new wills and affections for all old things passe away and all things become new 2. Cor. 5. 17. For it openeth the eyes of our vnderstanding making vs discerne of things that differ Eph 1. 18. Philip. 1. 10. it boareth a new eare of obedience in vs Psal. 40. 6. and giueth vs a new tast not to sauour the things of the flesh but of the spirit Rom. 8. 5. Further this serues to detect the naturall Poperie of the multitude and of our owne hearts when we perswade our selues though falsely that though we goe on in our sinnes yet that we can repent when we list When as the Prophet saith O Lord I know that the way of man is not in himselfe and Paul saith that it is as great a worke to create a new heart as to create a new world for regeneration is a new creation 2. Cor. 5. 17. Augustine saith well He that will grant pardon to him that repents will not alway giue repentance to him that sinnes Againe in the sense that Paul calleth the image of God a new creature or the new man and corruption the old man we graunt that our religion is new and Popish religion is old For as the new men is the restored image of God in which Adam was first created though afterwards defaced by his owne inuentions Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles which afterward was corrupted by mens deuices Albeit in Tertullians sense ours is the old religion and theirs the new as the image of God is the old man and corruption the new Vse If we be not changed in our liues but remyane old Adams still euen the same men we were before in minding willing affecting earthly things and fashioning our selues to the guise of the world we are no new creatures though we promise and protest neuer so much we are but hypocâ—â—tes deceauing others and our selues also For where this new creature is there is a change in all the faculties and powers of soule and body the mind is not set vpon the world but mindeth heauenly things the will affections and conuersation of the whole man is in heauen Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened for after the same manner by a secret operation it altereth the mind will affections If any be in Christ saith the Apostle he is a new creature old things are passed away behold all things are become newe If therefore we be new creatures why lead we not a new life if we be changed in affection why are we not changed in conuersation But by this we may perceiue that all which are christians in profession are not christians in conuersation all that are washed with the outward Element of water are not washed with the inward baptisme the lauer of regeneratioÌ„ as first those that are as good fellowes that is as badde as euer they were before and make no conscieÌ„ce of sinne Secondly such as are no more but ciuill honest men like those honest women which raysed persecution against Paul and Barnabas and expelled them out of their coasts Act. 13. 50. Thirdly worldly wise men which sauour of nothing but the world Lastly such as haue some loue and liking of the word and are in some sort outwardly conformable thereunto hauing some legall sorrow for sinne arising from legall terrors but haue no thorowe change nor renouation Lastly we may not maruell if the world hate maligne those that are new-creatures seeing they neither mind nor affect the same things For there can be no true loue where there is contrarietie of iudgements wills affections which hath beene is and wil be betwixt those that are borne of the flesh and those that are borne of God Gen. 3. 15. v. 16. And as many as walke according to this rule peace shall be vpon them and mercy and vpon the Israel of God Here Paul commends this glorying in the crosse of Christ and studie of pietie in becomming a new creature as the onely rule of faith and manners which all teachers and heareâ—s were to obserue and follow Enforcing the keeping and obseruing of this double dutie by the fruit and benefit that comes thereby specified here by peace and mercy In the words two things are generally to be considered First the duty of walking in these words As many as walke according to this rule Secondly the reason of motiue to the practize thereof in these Peace shall be vpon them and mercy which is amplified by the generalitie thereof that is shall light vpon as many as walke according thereto and vpon the Israel of God The dutie is that we walke according to this canon or rule the word translated walke signifieth not simply to walke but to walke warily and circumspectly as it is expounded Eph. 5. 15. or to walke by rule in order and measure without treading aside but making straight steps to our feete Hebr. 12. 13. Pauls rule which we must walke by is faith in Christ called here glorying in the crosse of Christ repentance towards God called regeneration or the new creature which is rightly called a â—â—le of faith and manners of things to be beleeued and practised because by it all doctrines and actions are to be examined nay the Scripture is therefore called Canonicall because it seâ—tes downe an exposition of this rule there beeing nothing from the first chap. in Gen. to the last words in the Apoeal which aimeth not at one of these two either repentance towars God or faith in Christ Here all ministers are taught what rule to follow in preaching the word or building the church of God namely faith repentance the doctrine of the crosse and conuersion or the new creature And all â—earers according to what rule to order their liues and actions For this metaphor of walking and that by a rule or line shewes that we are trauellers or pilgrimmes that this world is a strange countrey that we are to goe to another that the world is an endles labyrinth in which we shall for euer lose our selues except we be guided by this rule And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners though we cannot apply it nor vse it as we should The fault is in vs not in the rule Whereas Paul saith as many as walke according to this rule he shews that Christians haue but on onely rule which they are to follow and according to which they must frame their liues for the Apostle exhortes vs that we all proceede by on rule Phil. 3. 16. Therefore the Papists doe notoriously offend not only in
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
breathing as the soule And so it carries a fit sense For as the bodie without breath is dead and it shewes it selfe to be aliue by breathing so faith that is without workes is dead and it shewes it selfe to be aliue by workes 3. There is a false composition of the wordes to be considered faith that is without workes is dead is true but to say faith is dead without workes as though workes gaue life to faith is false and not the meaning of S. Iames but the former onely Againe the Papists hence gather that faith and loue are ioynt causes in the iustification of a sinner and that faith worketh loue in iustifying men before God But this Interpretation is against the whole scope of this Epistle in which Paul prooues that there is no iustification by the law c. 5. v. 4. and therefore no iustification by loue Againe Paul saith Rom. 3. 21. that righteousnes is reuealed without the law and therefore without loue And againe that we are made the righteousnes of Christ as Christ is made our sinne namely by imputation and therefore not by infusion of loue 2. Cor. 5. 21. Thirdly faith iustifies by apprehending Christ in the promise and therefore not by loue The consequent I prooue thus Faith and loue are two hands of our soule Faith is an hand that laies hold of Christ and it doth as it were pull him and his benefits into our soules But loue is an hand of another kind for it serues not to receiue in but to giue out the good it hath and to communicate it selfe vnto others Therefore faith cannot iustifie by loue Lastly loue in order of nature followes iustification and therefore it doth not iustifie For first of all faith laies hold on Christ then followes iustification vpon iustification follows sanctification and loue is a part of sanctification They vrge for themselues the words of Paul that faith works by loue Ans. Paul doth not shew in this verse what iustifieth but what are the exercises of Godlines in which Christians must be occupied And he doth not shew how faith iustifieth but how it may be discerned to be true faith namely by loue Secondly they obiect that faith and loue are alwaies ioyned and therefore ioyntly worke in iustification Ans. They are ioyned in one person or subiect and they are ioyned in the exercise of Christian life but they are not ioyned in the article of iustification Thirdly they vrge the 2. of S. Iames where it is saide that a man is iustified not onely by faith but also by works v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion or for the bare confession and profession of faith Againe iustification is twofold one of the person the other of the faith of the person Iustification of the person is when a sinner is absolued of his sinnes and accepted to life euerlasting for the merit of Christ. Iustification of the faith of the person is when faith is approoued and found to be true faith and a beleeuer iustifies himselfe to be a true beleeuer Of this second iustification speakes S. Iames and it is not onely by faith but also by workes Lastly it may be obiected that loue is of no vse if it doe not iustifie Ans. Iustification and sanctification are two distinct benefits 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell and a right to life euerlasting Sanctification is a fruit of the former and serues to make vs thankefull to God for our iustification and loue serues for the same vse because it is a speciall part of Sanctification Thus much of the deprauation of the text by the Papists Hence further I gather that many falsely in these last daies boast of faith because it is not ioyned with profiting in knowledge with true conuersion vnto God with fruits of loue to God and man whereas all true faith is fruitefull in good workes 7 Ye did runne well who did letyou that ye should not obay the truth The meaning Ye did runne well In these words Paul alludes to the games of running vsed among the heathen And he compares the word and precepts of God to a way or race beleeuers to runners life eternall to the price God to the vmpire or iudge the lookers on are men and Angels good and badde and the Exercise of religion is the running in this race Read of this 1. Cor. 9. 24. Phil. 3. 13 14. Who the interrogation hath in it the force of a reproofe or complaint And the sense is this they did euill which turned you forth of the way and you haue done euill that you obaied not the truth The like is Psal. 2. 1. Why doe the heathen rage that is it is great wickednes for them to rage Let stoppe intercept your course turne you out of the way That you should not obay that you should not giue credence to the doctrine of Paul and obay it The scope These wordes are a repetition of the principall conclusion of the whole Epistle And this repetition is not in vaine For it serues to bring the Galatians to a consideration of their offence and to amendement of life Hence I obserue that the often and serious consideration of our sinnes and liues past is a meanes to worke in vs a detestation of our sinnes and a reformation of life Thus Dauid saith that vpon consideration of his waies he turned his feete to Gods commandements Psal. 119. 59. And the cause why there is so little amendement among vs is because we neuer so much as thinke what we haue done In these wordes Paul sets downe three duties of Christian people The first is that they must be runners in the race of God Indeede the Sabbath of the Iewes figured a rest which is contrarie to running but this rest is from sinne and not from good duties This dutie of running teacheth vs foure things The first is that we must make hast without delay to keepe the commandements of God specially the commandements of faith repentance new obedience Psal. 119. 32 60. Contrariwise it is a great fault for youth others to deferre amendement till old age or till the last and deadly sicknes For that is the time to ende our running and not to beginne The second is that we are to increase and profit in all good duties specially in knowledge faith repentance But we in this age doe otherwise For either we stand at a staie or goe backe and very fewe of vs proceede forward in good duties And there are two causes of this One is blindnes of minde which makes vs that we see not how little our faith and repentance is and how great is the masse of our corruption the second is our vnbeleefe in the Article of life euerlasting The third dutie is that we must neither looke to the right or left hand or looke to things behind vs to set our affection on them but we must presse on forward to