Commentary on Galatians 1-5

can show them to be errors by the word, though we cannot design the set time when they began. The time when a ship sinketh, we often observe: but the time when it first drew water, we do not. Let the Papists think upon this.

Paul, having thus declared who were the causes that Titus [ 20] was not circumcised; goes on, and shows, how they were causes. The effect, and sum of his declaration, is this: They urged the observation of the Ceremonial law, as necessary: and hereupon we resused to circumcise Titus. First therefore, Paul sets down how they urged circumcision, and that by three degrees. [ 25] First, they come in privily. Secondly, they spy out their liberty. Thirdly, they labor to bring them into bondage. Again, Paul sets down the manner of their refusal, in three things. We gave not place for an hour. We gave not place by subjection. We gave no place, that the truth of the Gospel might continue with you. [ 30]

The first degree or step in their urging of circumcision, was, that They came in privily: that is, they joined themselves in fellowship with the Apostles, & in show pretended the furtherance of the Gospel: & yet indeed meant nothing less: though their fraud, & wickedness was not perceived. Here then the foundation [ 35] they lay of all their naughty dealing, is their dissēbling, which Paul here notes & condemns. On the contrary, our duty is, to be indeed that which we profess our selves to be: & to profess no more outwardly, then we are inwardly: and to approve our hearts to god, for that which we profess before mē.

The second step or degree is, that they spy out the liberty which Paul, and the rest had by Christ: that is, they confer with the Apostles, and inquire of them what liberty they have by Christ, in respect of the Ceremonial law of God: and this they do, not of a mind desirous to learn, but for advantage sake. There be two kinds of spying: one lawful, the other unlawful. [ 5] Lawefull, as when in just and lawful war, we inquire into the counsels and doings of our enemtes. Numb. 13. 1. Vnlawefull, when men pry into anything, or matter, to find a fault. Thus hypocrites spy faults in the persons and lives of men; that they may have somewhat whereby to disgrace [ 10] them, Math. 7. 4. Thus Atheists pry into the scriptures, that they may confute them. Thus sundry hearers, come to sermons, that they may carpe. Thus our enemies, inquire into our religion, that they may find (as they suppose) exceptions, untruths, and contradictions. And in the Church of Jerusalem, [ 15] false brethren inquire, how far Christian liberty extends, that they may overthrow it. This kind of spying, is a common fault; we must take heed of it, and apply the eye of our mind to a better use. First, we are to be spies, in respect of our own sins, and corruptions, to spy them out. Lam. 3. 40. Let us [ 20] search our ways, and inquire, and turn again to the Lord. Again, we are to play the spies, in respect of our spiritual enemies, that we may find out the temptations of the flesh, the world, and the devil. Thirdly, we must be as spies, in searching of the Scriptures. John. 5. 39. that we may understand the words of the [ 25] law of God, and find comfort to our souls.

The third and last degree of urging, is, that the false brethren seek to bring the Apostles in bondage, that is, to bind them to a necessary observation of the ceremonial law. Here let us mark the practice, and policy of the devil. Liberty [ 30] from sin, death, and the ceremonial law, is the treasure of the Church: and therefore the devil seeks to overthrow it, by holding men in bondage under abolished ceremonies. Thus at this day, they of the popish Church, are in bondage under an heap of human traditions, being indeed, a yoke far heavier, [ 35] then that of the ceremonial-law. Again, when men profess the name of Christ, the devil is content with it: and he endeavors with all his might, everywhere to hold them under the bondage of sin, and to hold them in his snare at his will. Thus under the name of Christianity, there be swarms of Atheists, Epicures, Libertines, worldlings, and profane persons. At this time, according to ancient custom, we celebrate the memorial of the birth of Christ: and yet no time so full of disorder as this. For the most that profess Christ, take and challenge to themselves, a licentious liberty, to live and do as [ 5] they list: and this kind of liberty, is flat bondage. But they that are servants of Christ indeed, should take heed of this bondag • : For being free from sin, they should be servants of nothing but righteousness, Rom. 6. 18. They that be of a corporation, [ 10] stand for their liberties: what a shame then is it, that men should love bondage, and neglect the spiritual liberty, which they have by Christ.

Thus, we see, howe the false brethren urged circumcision: now let us come to Paul's refusal. The first point is, that they [ 15] would not give place for an hour. It seems they were requested to use circumcision but once; but they would not yield, so much as once: because their act would have tended to the prejudice of Christian liberty, in all places. Here we learn, that we may not use the least ceremony that is, in the case of confession; [ 20] before our adversaries, that is, when they seek to oppress the truth, by face, or by fraud, and make ceremonies, signs, and tokens, of the confession of any untruth. Julian the Emperor sitting in a chair of estate, gave gold to his soldiers, one by one, withal cōmanding to cast of frākincense, so much [ 25] as a grain into the fire, that lay upon an heathenish altar, before him. Now Christ in soldiers refuse to do it: and they which had not refused, afterward recalled their act, and willingly suffered death.

Again, here we learn, that we are not to yield from the [ 30] least part of the truth of the Gospel, that God hath revealed to us. This truth is more precious, then the whole world beside: and heaven and earth shall rather pass, then the least tittle of it shall not be accomplished. The commission of the Apostles, was to teach them, to do all things, which God had commanded. [ 35] Therefore the union or mixture of our religion with the popish religion, is but a dream of unwise Politickes: for in this mixture, we must yield, and they must yield something: but we may not yield a jot of the truth revealed to us. There is no fellowship of light with darkness. 1. Cor. 6. Colacinthus a naughty pot herb, marred a whole pot of pottage. 2. King. 4. 40. Christ saith in the like case of the Pharisees; Let them alone: they are the blind leaders of the blind, Math. 15. 14. We may yield in things indifferent, but not in points of religion. In matters of this world, we may be indifferent, and of neither side: but in matters of God, we may not. There is no halting [ 5] between two religions.

The second point is, they gave not place by way of subjection. The reason is, the Apostles were of highest authority, simply to be believed in their doctrine. And they had extraordinary authority, to punish them that rebelliously withstood [ 10] them. Act. 5. 5. & 10. & Act. 13. 20. 2. Cor. 10. 6. For this cause, they were not to stand subject to the judgment, and censure of any man. They willingly suffered their doctrine to be tried; yet were they not bound to subjection, as other ministers of the new testament are, 1. Cor. 14. 32. 1. John. 4. 1. It may be said, [ 15] if they would not give place by subjection, howe then gave they place? Answer. There is two kinds of yielding: one by toleration without approbation, the other by subjection, which is the greatest approbation that can be. By the first, it may be, Paul was content to give place, but not by the second. Here we [ 20] see, howe we are to yield, to the corruptions of the times, in which we live, whether they be in manners, or in doctrine. We are to give place by meek and patient bearing of that which we cannot mende, but we are not to give place by subjection.

The third point is, the ende of Paul's refusal, That the truth [ 25] of the Gospel might continue: that is, that the Gospel might be preserved in purity, and integrity in all things. And by this Paul gives us to understand, that if circumcision be made a necessary cause of justification, and salvation, the truth of the Gospel doeth not continue. Here let us observe, that when justification, [ 30] or salvation is ascribed to works, or Sacraments, the truth of the Gospel gives place, and falsehood comes in the room. Wherefore the religion of the Church of Rome, is a mere depravation of the Gospel, for it makes works to be the meritorious causes of justification, & salvation. Nay, which [ 35] is more, it teacheth men to worship a piece of bread, and to invocate dead men, and to kneel down to stocks, and stones.

Here Paul lays down the second sign of his approbation, namely, that in conference, he learned nothing of the chief Apostles. [ 10] And this he expresseth in the first words: in which, the concealment which he useth, is to be observed. For having begun a sentence, he breaks it off in the middle, and conceals the latter part, and leaves it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. [ 15] The like form of speaking, is used 1. Chron. 4. 10. Where Iabez saith, If the Lord bless me and be with me; concealing the end of his sentence, I will be thankful, thus, and thus.

In the room of this concealment, Paul puts an answer to an objection. For some man might take exception, against his [ 20] former speech, thus: Thou callest the Apostles Great, but thou speakest feinedly: for thou knowest, they were but poor fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no man's person. This done, he proceeds, and renders [ 25] a reason of his first speech: he learned nothing of the chief Apostles: because, they did not communicate anything to him, either in doctrine or counsel.

The use. This verse serves to expound other places in S. John. Where Christ promiseth to give his spirit to his Disciples, [ 30] to teach them all things, John. 14. 26. and to led them into all truth, John. 16. 13. Now these promises directly, and properly, concern the Apostles: and they are here verified in Paul. Who was so far forth taught by God, and lead into all truth, that the chief Apostles could not teach, or communicate, any [ 35] thing to him. For all this, though Paul and the rest, were led into all truth, that they could not err, yet were they not led into all holiness of life, that they could not sin. Paul saith, to will is present with me, but he adds, that he cannot do the good he would. Christ saith to all the Apostles, He that is washed and is all clean, must still have his feet washed, John. 13. 10. Wherefore they are to be rebuked, that think there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministry, if they can spy anything amiss in their doings. Upon the same ground, they [ 5] might reject the Ministry of the Apostles. For though they could not err in preaching, and writing, and though they had no need to be taught of any man, yet were they not free from sin in their lives; and the chief of them sundry times failed. [ 10]

Again, here we learn, that there is a good, and lawful kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonor of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chief Apostles. For if he had said otherwise, he should have been reputed [ 15] to be no more but an ordinary disciple: and the doctrine, which he taught before this conference, should have been called in question. For this cause, he stands upon it, that they did not communicate anything unto him. Upon the like occasion he professeth that he will boast, 2. Cor. 11. 16. Here the saying of [ 20] Solomon may be objected, Let another man's mouth praise thee, and not thine own, Prov. 27. 2. I answer, it sufficeth for the truth of sundry prouerbs, if they be commonly, ordinarily, and usually true, though they be not generally true. Thus ordinarily, men are not to praise themselves: yet in a special and extraordinary [ 25] case, it may be otherwise, And the manner which Paul useth in commending of himself, is to be observed. First, he doth it in great modesty: because in speaking of himself, he concealeth that part of the sentence, which should have served to express his praise. Secondly, in praising of himself, he [ 30] is not carried with envy, but his care is, to maintain the good name of the rest of the Apostles; when he saith, What they have been, it is no matter to me. Here then we see, that the Atheists do Paul wrong, who challenge him for pride, and presumption, as though he could not brook an equal, and withal [ 35] skorned to learn of any. Again, by Paul's example we are to take notice of a common sin. Men's hearts are so possessed with self-love, and they are so addicted to their own praise, that it is grief to them, to hear any praised beside thenselves: whereas love binds us as well to take care for the good name of others, as of our own.

When Paul saith, What they were in times past, it matters not to me: we learn, that we are to esteem of men, not as they have been, but as they are. Peter, James, and John, though they had been fishermen, yet are they honored of Paul, as Apostles. [ 5] Therefore when men have repented, we may not upbraid thē with their lives past. Neither may we take occasion to contemn them that be in authority; because we have known what they have been heretofore: but every man is to be esteemed [ 10] according to his calling, and according to the grace of God given him. Like is God's merciful dealing toward us. For he accepts men, not as they have been, but as they are when they repent. Therefore if Satan shall at any time object thy life past: say unto him thus: Tell me not what I have been: but tell [ 15] me what I am, and what I will be. This sufficeth when we repent.

God accepteth the person of no man] By person is meant, not the substance of a man, or the man himself, but the outward quality, or condition of man, as country, sex, birth, condition [ 20] of life, riches, poverty, nobility, wisdom, learning, &c. And God is said, not to accept the person, because he doth call men, bestow his gifts, and give judgment, according to his own wise and just pleasure, and not according to the outward appearance, and condition of the person. Read Job. 34. 19. It may [ 25] be objected, that God deals not equally with them that are equal: because all men are equal in Adam, and of them he chooseth some to eternal life, and refuseth others. I answer: he is said to accept persons, that deals unequally with men, being bound to deal equally: now God is not thus bound: because [ 30] he is a sovereign, and absolute Lord over all his creatures, and may do with his own what he will, Math. 20. 16. Secondly, it may be objected, that God had respect to Abel, and his sacrifice, Gen. 4. 4. Ans. The condition of man is twofold, outward, inward. Outward, stands in worldly, and civil respects. [ 35] Inward, stands in a pure heart, good conscience, and faith unfeigned. For this only was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in every nation he that feareth God, is accepted of him, Act. 10. 34. Thirdly, it may be objected, that God judgeth every man according to his works. Ans. Though works appear outwardly, yet the root and ground of them, is in the heart. And the judgment of God is according to them, as they are fruits of the faith of the heart.

The use. All men are in this to be like unto God their heavenly father: not accepting persons in their dealings. As Magistrates [ 5] in the execution of justice, Deut. 1. 17. Ministers in teaching, and in the reproving of sin, Mark. 12. 14. and all believers, who are not to have religion in acceptation of persons, I am. 12. 1. This acceptation is the ruin of societies. And it is the common fault. For usually elections are made, offices [ 10] bestowed, and justice exequuted with partiality, and with blind respects to country, kindred, friendship, money.

Secondly, we are all taught, to fear the judgment of God, and to prepare our selves with all diligence, that we may be [ 15] found worthy to stand before God, in that great day. For we must come naked before him, and he will have no respect to our birth, our riches, our learning. Therefore it is good for us now to put on Christ, that in him we may be accepted. For with him the father is well pleased. [ 20]

Thirdly, we may not set our hearts upon the outward things of this world: because God doth not respect us for them. But we are earnestly to seek after the things that make us accepted with God; as true faith, righteousness, and good conscience. Rom. 14. 17. [ 25]

Again, superiors must be admonished to deal moderately with their inferiors, Coloss. 2. 11. Again, inferiors are to comfort themselves, if they be oppressed: in that God the judge of all, accepts no persons.

Lastly, here we learn, that when we shall have immediate [ 30] fellowship with God in heaven, all outward respect of persons shall cease. God himself, and the lamb Christ Jesus, shall be all in all to the Elect.

In the ende of the verse, Paul adds: for they communicated nothing to me. but to the contrary Rom. 1. 12. may be objected. Where Paul desires to come to Rome, that he might be comforted [ 35] by their mutual faith both his, and theirs. Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine, or judgment; yet might they, or the meanest believers, confer something unto him, in respect of comfort, or the confirmation of his faith: and thus much he signifieth to the Romans. Here is a good item for them, that come to no sermons, because they can learn nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection. [ 5]

The words of more difficulty, are thus to be explained. [] Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrary they gave me the hand of fellowship. Again, the words [Circumcision, and uncircumcision] signify the nation of the Jews, and the Gentiles, the one circumcised, the other vncircūcised. And whē Paul saith, that the grace of God was given to him, he means specially, the gift of an Apostle. Rom. 1. 5. Lastly, to give the right hand of fellowship to Paul, is to esteem and acknowledge him, for their collegue, or fellow Apostle, by giving the right hand in token thereof. [ 5]

The contents of the words are these. Here Paul sets down the third sign of his approbation, namely, that the chief Apostles acknowledged him for their fellow Apostle, v. 9. Secondly, he sets down the manner, how the chief Apostles acknowledged this fellowship: and that was, by making a covenant [ 10] with Paul, that he should preach to the Gentiles, and Peter to the Jews. Thirdly, he sets down the impulsive cause, that moved the Apostles to receive Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the chief Apostle to the Gentiles, and Peter the [ 15] chief Apostle among the Jews, v. 7. Lastly, he sets down the signs, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of god given him, and the power of his Ministry, among the Gentiles, v. 8, 9. Furthermore, the things here contained, are in a syllogism [ 20] disposed, thus:

This minor is omitted, yet the proof thereof, is set down thus. For they saw the efficacy of my ministry among the [ 30] Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, &c.

The use. This text makes notably against the primacy of Peter. First therefore, let us observe the Ordinance of God here plainly expressed, that Paul should be the chief Apostle [ 35] of the Gentiles, and Peter the chief Apostle of the Jews. And this may else where be gathered. For the commission of the twelve Apostles ran thus, that they must first preach to Jerusalem and Judea, then to Samaria: and in the last place; to the uttermost part of the earth. Act. 1. 8. And Paul's commission was, that he should first preach to the Gentiles, and in the second place to the people of Israel, Act. 9. 16. It may be objected, that the commission of all the Apostles, was to go into all the world, and to preach to all men without exception, Mar. 16. 15. Answer. This power and liberty, Christ gave to all the Apostles, and he did not take it away afterward: nevertheless, he [ 5] ordered it by a second decree, that Paul should specially have care of the Gentiles, and Peter of the Jews. And this the Lord did in great wisdom, that confusion and discord might be avoided, and a regard had of all provinces through the world. [ 10]

Hence it follows, that the primacy of Peter, over Jews & Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be chief over the Jews, and not over the Gentiles, which were almost all the world beside. And thus the supremacy of the Pope goes to the ground, for if he hold of Peter, and [ 15] succeed him in authority, and office, (as he pretends) he must challenge a superiority over the Jews, and he hath nothing to do with us. For Paul was chief over the Gentiles, and not Peter.

Secondly, this Ordinance of God gives us to understand, [ 20] that the place, Math. 16. 18. Thou art Peter, and upon this rock will I build my Church, &c. and I will give thee the keys of the kingdom of heaven: doth not contain a promise made to Peter, of a primacy over all the Apostles, and over the Catholic church. If Christ had meant any such thing, in these words, he would [ 25] not have assigned the Jews to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hundred years, hath been abused, and is still, at this day.

Thirdly, it is false which the Papists teach, that the place in S. John, Feede my lambes, and, feed my sheep, gives a primacy [ 30] to Peter, over the whole world. For by the ordinance of God, this feeding of lambes, and sheep, is limited to the nation of the Jews.

Lastly, whereas Eusebius saith in his Chronicle, that Peter was Bishop of Rome, and sat there 25. years, it hath no likelihood [ 35] of truth: for then Peter lived in the breach of an express commandment of God, for a long time: because the Jews were his special charge.

Again, it is to be observed in this text, that James, Peter, John, are made equal, all being pillars; and James is first named: and that not without cause. For not Peter, but James was the President of the council of Jerusalem: because he spake the last, and concluded all, Act. 15. 13. Therefore the first naming of Peter, in other places of scripture, is no sufficient proof of his supremacy.

Thirdly, Peter here is said to make a covenant with Paul, that [ 5] he shall be the Apostle of the Gentiles, and Peter of the Jews. But if Peter had been head of the Church for 14, years together; and had but known the primacy, which the Papists give to him, he would not have consented to this order. It is alleged, that Paul was the chief Apostle over the Gentiles, in respect of [ 10] pains and labor, and not in respect of jurisdiction. I answer, this distinction hath no ground in the word of God. Again, Paul was an Apostle, and used his Apostolical authority over the Gentiles: and there is no Ecclesiastical person that is, or can be above an Apostle. For he was simply to be believed in [ 15] preaching and writing, and had extraordinary power given him by God, to punish them that rebelled.

Again, Paul here saith, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we [ 20] learn 3. things. The first, that the Gospel is not ours, but gods; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintain the truth of it, with all faithfulness and good conscience: and further, to apply it to the best use, and to the [ 25] greatest good of men. For this charge lies upon them that are put in trust. The third is, that the Gospel is a special treasure. For this, we in England are to give unto God all thankfulness, specially, by bringing forth the fruits of the Gospel. In this duty the most of us come short: and therefore we may justly fear, [ 30] least God take from us the gospel of life, and give it to a nation, that will bring forth the fruit of it.

Moreover, in that Paul saith, that God was mighty by him, and Peter, to the Jews and Gentiles, we are to consider the efficacy of the Ministry. Of it three cautions are to be observed. The first, that grace or power to regenerate, is not included in the [ 35] word preached, as virtue to heal, in a medicine: Paul saith, He that planteth, and he that watereth is not anything, 1. Cor. 3. 7. To regenerate, is the proper work of God, not agreeing to angels, no not to the flesh of Christ, exalted above men and angels. For the virtue to renew or regenerate, is not in it, as in a subject, but in the godhead of the son. The second caution is, that grace is not inseparably annexed, and tied, to the word preached, for to some it is the savor of death, to death. The third is, that the preaching of the word is an external instrument of faith, and regeneration: and the proper effect of it, is to [ 5] declare, or signify. And it is an instrument: because, when the ministers of the word, do by it signify and declare, what is to be done, and what is the will of God, the spirit of God inwardly enlightens the mind, and inclines the heart to believe, and obey. Hence we learn that it is a magical fiction, to suppose [ 10] that five words, For this is my body, should transubstantiate the bread, into the body of Christ. Secondly, we learn, that the Sacraments do not confer grace, ex opere operato, by the work done. For the word and Sacraments, are both of one [ 15] nature (Sacraments being a visible word.) Now the word, & the preaching of it, doth not confer grace, but only declare what God will confer. Thirdly, by this it appears, that charms or spells, have not force in them to cure diseases, and to work wonders, but by satanical operation. For the best [ 20] word of all, even the word preached, hath it not. Lastly, we are here to be put in mind, that we loose no time in hearing of the word; for it is a means whereby we are cleansed and renewed. Every branch that bringeth forth fruit, God purgeth it by his word and other means, that it may bring forth more fruit, John. 15. [ 25]

It is a thing to be observed, that the Apostles at Jerusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministry was powerful among the Gentiles. Therefore, they which have the gift of teaching, by whom also God is powerful in the conversion of sinners, [ 30] are Ministers certainly called of God. Let them think on this, that utterly condemn the ministry of the Church of England. For many teachers among us, can show both the gift of teaching, and the power, or efficacy of their ministry.

It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the [ 35] word, namely, to sustain and to uphold the Church, by doctrine, prayer, counsel, good life. Elisha is called of Joash, The chariots and horsemen of Israel, 2. King. 13. 4. And the Church of God upon earth, is called the Pillar and ground of truth, in respect of the Ministry of the word. 1. Tim. 3. 15.

Again, in that all ministers in their places (according to the measure of gifts received) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatsoever. It is the praise of John the Baptist, that he was not as a reed shaken of the wind, Math. 11. 7. All believers are to stand fast in [ 5] temptation, against their spiritual enemies, Eph. 6. 13. and this they shall the better do, if they be directed by the good example of their teachers.

Thirdly, in that Ministers are pillars, we are taught to cleave unto them, and their ministry, at all times, in life and death. [ 10] For we are living stones in the temple of God, Christ is our foundation, and they be pillars to hold us up: and therefore not to be forsaken. Deut. 12. 19.

Furthermore, Paul at this time was not accounted a pillar: for he saith thus, James, Cephas, John, are accounted pillars; as who [ 15] should say, I am accounted none. Thus Paul goes through good report, and evil report, and is content to be contemned.

Lastly, the example of concord among the Apostles is to be observed: in that they give the right hands of fellowship one to another. [ 20]

In these words, Paul sets down the fourth and last sign of his approbation at Jerusalem, on this manner. At my departing the Apostles warned me to remember the poor, and of no other thing did they give me warning: therefore there was a full [ 30] and perfect consent between us.

In the words, two things are set down, the Apostolical warning, and the practice of it by Paul. The warning in these words, [Warning only that we should remember the poor.] In them three points are to be considered. The first, that the [ 35] Church of Jerusalem is in extreme poverty. And the causes of it may be two. The first, because the poorer sort received the Gospel: thus it was in Corinth, 1. Cor. 1, 26. Not many wise according to the flesh, not many mighty, not many noble. The like we in experience at this day: the poorer sort among us do more heartily receive it then they of the richer sort. By this we are taught, that we may not fixe our love, and our confidence upon riches: & they that buy, must be as though they bought not, and they that possess, as though they possessed not. Because riches steal away the heart. The second cause of their [ 5] poverty was, that they were deprived of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit down, and to reckon what the profession of Christ will cost us to the uttermost: and we must put this in [ 10] our account, that we must be ready, and willing to part with the dearest things in the world, for the name of Christ. And this reckoning and resolution must we daily carry about with us.

The second point is, Why the Church of Jerusalem must be relieved by the Gentiles, considering by God's law Deut. 15. [ 15] 11. every place must relieve his own poor. Ans. We are first of all, debtors to our own poor, and they must first be relieved: this done (in the case of extreme necessity) we are debtors to the poor a thousand miles off. And in this case, did the [ 20] Apostles crave relief of the Gentiles, for them of Jerusalem.

The third point is, that the Apostles themselves are careful for the gathering of relief. Hence we learn, that it is the office of Pastors and teachers, not only to preach and dispence [ 25] the word, but also to have care of the poor: and this care is to be shown in exhortation, counsel, oversight. As for the administration and execution of matters belonging to the poor, it belongs to others. If the Apostles at any time gathered, carried, and dispensed relief, it was because the Church was not yet founded, and planted, and therefore there was no other to [ 30] do it.

Now I come to the practice of Paul, in these words; Which thing also I was diligent to do it. Here first let us mark, that Paul who had spoiled and made havoc of the Church of Jerusalem, [ 35] now gathers relief, (and as we say) begs for it: and, no doubt, the rather that he may make some recompense for the wrong he had done. By his example we are taught to make Satisfaction for all injuries and hurts done to others, and that to the uttermost. He that steals, according to the quality of his theft, must restore either twofold, or fourfold, Exod. 22. 7. he that maimes a man must pay for his healing, and for his resting, that is, for the loss of his labor, Exod. 21. 19. Daniel saith to Nebuchadnezzar, O King, break off thy sins with alms deeds, Dan. 4. 24. that is, whereas thou hast been given to cruelty, and oppression, cease to do so anymore, and make some [ 5] recompense by giving of alms. David saith, it is the property of a wicked man, to borrow, and not to repay, Psal. 37. 21. Satisfaction, recompense, and restitution, is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge, and repay that which thou hast robbed, thou shalt live, and [ 10] not die. The Lord saith, Are the treasures of wickedness yet in the house of the wicked? and he adds, that he will not justify the false balance, Mich. 6. 10, 11. Zacchaeus, in his conversion for known wrongs, restores fourfold: and for his unknown wrongs he gives half his goods to the poor. Luk. 19. 7. [ 15]

Let userers, ingrossers, and all that oppress, or deal deceitfully, remember this; and begin to make conscience of this du ty of Satisfaction, or restitution. And that it may the better be practiced, I will further set down five points. [ 20]

The first is, who must satisfy and restore? Ans. He that is the cause of any wrong, or loss to others: and all they that are accessory. Men may be accessory many ways, by commandment, by counsel, by consent, by partnership, by receiving, by silence when a man ought to speak, by not hindering when he ought to hinder, by not manifesting that which we ought [ 25] to manifest.

The second is, To whom must restitution be made? Ans. To him that is wronged, and bears the loss, (if the party be known and alive:) if he be dead, to his heirs: if all be dead, to the poor. If the person wronged be not known to us (as often [ 30] it falls out) then restitution is to be made to the Church, or commonwealth, and restitution is to be turned into Alms for the poor. Dan. 4. 24. Moreover, if both the giving and the receiving of a thing be unlawful, as in bribes, and Simoniacal gifts; restitution is not to be made to the giver, but, as before, it [ 35] is to be applied to common use, specially to relief.

The third point is, What must be restored? Ans. The things which are of vsvniustly received, or detained, either known to us, or unknown. If they be known, they are in their own kind to be restored, or in value, Exod. 21. 19. If the party, who is to restore, be in extreme poverty, and have not wherewith to make recompense, he must do that which he can, that is, he must show a ready and willing mind: and this is done by confession, and by craving of pardon. If goods to be restored, be [ 5] for their value and quātitle unknown, then restitution must be made according to the judgment, and discretion of them that are wise.

The fourth point is, touching the time when? Ans. In respect of preparation of mind, we must presently satisfy: yet not [ 10] in respect of execution. For the Act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreme need: if upon present restitution, life, goods, or good name, be endangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certain must first be restored, and [ 15] things vncerten after. Among things certain, that is, which certainly belongs unto another, things bought and not delivered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and quality be vncerten, [ 20] the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craved. Again, in restitution wariness is to be used, least by supplying the losses of other men, we make to our selves the loss of good name. [ 25]

Again, in Paul's practice we see an earnest care and diligence to provide for the poor. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministered to the Saints at Jerusalem, and withal that he gave himself no rest in this duty, till he had sealed this fruit unto them, that is, till he saw [ 30] it done according to his desire. His example must be followed of us. It is not enough for us to give good words, and to wish well, but we must in our places and callings, do our endeavor that relief may even be sealed to our poor. And there be many reasons to move us. First, let us consider that the [ 35] charge was very great, to maintain the altar of the Lord in the Old Testament with sheep, and oxen, and offerings of all kinds: and now in the New Testament the poor come in the room of the Altar. Secondly, the poor represent the person of Christ; and in them he comes unto us, and saith, J am hungry, I am sick, I am naked, I am harborless: therefore, look what we would do to Christ, the same must we do to them. Thirdly the poor have title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and use them, according to his appointment. And his will is, that part of our goods be given for the relief of the poor. If [ 5] this be not done, we are thieves in respect of the goods we possess. Lastly, mercy or the bowels of compassion in us, is a pledge, or an impression of the mercy that is in God, towards us: and by it we may know, or feel in our selves, that mercy belongs unto us. Thus we see, what is our duty: now let us [ 10] consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backward and slack in this duty. And the cause is, that we do not heartily give our selves to Christ: and this makes us to be so slack in giving our [ 15] goods to the poor, 2. Cor. 9. 5. Again, we commonly live (as it were) without a law. We do not with David, set the laws of God before us, Psal. 119. v. 168. Neither do we apply our hearts to his statutes, v. 112. For then would we with David, make haste to keep the commandments of God, v. 60. Specially [ 20] this great commandment of relief: and the rather, because the observing of it, is the enriching of us all.

Lastly, let us mark, that Paul being warned of the Apostles, was diligent to do that, whereof he was warned. The like must we do. It is not sufficient to hear, but beside this, there [ 25] must be in us a care and diligence to do and practice that which we hear. For this is to build upon the rock. And it is a common fault, to hear much, and do little. Ezech. 33. 24.

In these words Paul propounds the second answer, which he makes to the objection, mentioned in the beginning of the [ 35] chap. to this effect. Though the church glorify God for thee: yet will not the Apostles do it: because thou art contrary to thē. Here Paul answers, that there was indeed a dissention between him and Peter, when he withstood Peter to his face at Antioch: but the fault was not his, but Peters, who was wholly to be blamed.

For the better understanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to show what agreement there was between Paul, and the rest of the [ 5] Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceived, who think, that the Apostle Peter was not reproved, but some other of that name. The second point is, who resisted? [ 10] Answer. Paul: and that not for show and fashion, but in truth, and good earnest. And this appears, because in the words following, he sets down a weighty and urgent cause of his reproof. Therefore Jerome and others are deceived, who think that Paul reproved Peter in show and appearance, and not [ 15] in good earnest. The third point is, what was Paul's mind and meaning, in resisting of Peter? Answer. To do his office. The kingdom of God, and all things pertaining thereto, must have free passage without resistance. The second petition is, Thy kingdom come. John the baptist preached thus, Prepare the way [ 20] of the Lord, and make his paths straight, Mar. 1. Saint Paul saith, Praie that the word of God may have free passage, and be glorified, 2. Thess. 3. 1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter saith, Resist your adversary the devil, strong in faith. 1. Pet. 5. 9. And thus men [ 25] that are instruments of evil, are to be withstood. And here Paul, by an holy reproof, withstands Peter for his bad example.

In Paul, here first we may behold an example of true virtue, in that he resists evil, to the uttermost of his power, following [ 30] his own rule, Abhor that which is evil, and cleave unto that which is good, Rom. 12. 9. Have no fellowship with the unfruitful works of darkness, but rather reprove them, Eph. 5. 11. In like manner must everyone of us resist evil; first, in himself, and then in them that appertain to him. Therefore Paul saith to [ 35] all, Put on the armor of God, that ye may resist, Eph. 6. 13. Here 2 things may be demanded: first, what must we resist? Paul answers again, Principalities, and powers, and spiritual wickednesses: that is, the devil, and all his angels. It may be said, we have no dealing with them, for they use not to appear unto us. Ans. That the devil comes not unto us visibly, but in the persons of evil men, and in the bad examples of all men. This made Christ say to Peter, Math. 16. 23. Come behind me, Satan, for thou art an offense unto me, when Peter would have dissuaded him from going to Jerusalem. Again, it may be said, In what things must [ 5] we resist them? Paul answereth, In heavenly things, v. 12. that is, in things which pertain to God's kingdom, and concern either the salvation of our souls, or the worship of God. For the devil seeketh by all manner of evils, to hinder these good things. Moreover, this duty of resisting evil is so necessary, [ 10] that we must resist sin, if need be, to the very shedding of our blood, Heb. 12. 4.

Again, we have in Paul an example of boldness and liberty in reproving of sin. This was a thing commanded to the Prophets and Apostles Isai, 58. 1. Crie and spare not, lift [ 15] up thy voice like a trumpet, show my people their transgression. Ierem. 1. 17. Trusse up thy loins, arise and speak unto them all that I command thee: be not afraid of their faces, left I destroy thee before them. Like liberty may the ministers of the word use, observing Paul's rule. 2. Tim. 1. 7. God hath not given us [ 20] the spirit of fear, but of power, and of love, and of a sound mind. Where he sets down three caveats. First, that this liberty in reproving, is not the fruit of a bold and rash disposition, but it is a fruit of God's spirit, and so to be acknowledged. Read Mich. 3. 8. The second, that the use of this liberty is to be ordered [ 25] by a sound mind, whereby we are able to give a good ac count of our reproofs, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with love: that they tend to the good and salvation of them that are reproved. These caveats observed, [ 30] liberty in reproving shall never want his blessing, Isai. 50. 7.

Thirdly, here is an example in Paul, of an ingenious & ho nest mind. When he sees Peter do amiss, he reproves him to his face. Contrarie to this, is the common practice in backbiting, whispering, & tale-bearing, whereby it comes to pass, that when a man is in fault, every man knows it, save he which [ 35] is in fault. This vice the law of God expressly forbids, Leu. 19. 16. And it is the property of a good man, not to take up a false report. Psal. 15. And David reproves Soul because he did but lend the ear to tale bearers saying wherefore givest thou an ear to men's words that say, behold, David seeketh evil against thee? 1. Sam. 24. 10.

In Peter, who when he was reproved made no reply, we see an example of patience and humiltie, whereby he humbled himself before the reprover, when he was convicted of an offense. The like was in David when he said, let the righteous [ 5] smite me. Psal. 141. v. 5.

Whereas Paul saith, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men even the chief Apostles are subject to [ 10] err, and be deceived. It may be said, howe then may we trust them in their writings. I answer, while they were in delivering anything to the Church, whether it were by sermon, or wri ting, they were guided by the infallible assistance of the spirit, and could not err. Otherwise they might err, when they [ 15] were out of this work, in mind, will, affection, or action. Thus Jonah, when he saw that Nineveh was not destroyed, was impotent in his anger. Nathan was deceived in giving advise to David, touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ, still dreamed of an earthly [ 20] kingdom, saying, When wilt thou restore the kingdom to Israel? Act. 1. And Peter being bidden to arise, and eat of things forbidden by the ceremonial law, said, Not so Lord, Act. 10. 1. 4.

Thus then, if Peter was subject to error, the pretended successors of Peter, namely, the bishops of Rome, cannot be free [ 25] from error. It is alleged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruin of doctrine, if it had not been prevented. Therefore, the error that was in act, if we respect the event, was in doctrine. Again, I answer, that an error in action, presupposeth [ 30] an error in mind, or at the least, some ignorance: because the mind is the beginning of the thing done. Thus all sinners, are called ignorant persons. Hebr. 5. 2. And it seems that the error of Peter was, that of two evils, it was the best to choose the less: that is, to choose rather to offend the Gentiles, [ 35] then the Jews, to whom he was an Apostle specially appointed.

Here again we miserable wrethes are taught to watch and pray, that God would not lead us into temptation: considering most excellent men are subject to falling. And men must be warned not to abuse Peters example in boulstering themselves in their naughty ways: by saying, we are all sinners, that the best man alive is a sinner, that the just man falls seven times a day. For the place in the Proverbs 14. 16. is spoken of affliction and not of sin: the just man falls seven times, that is, he falls into manifold perils. And further, we should [ 5] not only consider the faults of just men, but also their conversion and repentance. And again to sin and to commit sin are two diverse things. Though the godly sin yet do they not keep a course in sinning and go on from sin to sin. [ 10]

The Apostle hath propounded his second answer in the former verse: now he proceeds to make a declaration of it. And first, he sets down the cause why Peter was reproved, and the manner of reproof. The cause is the 12 and 13. verses, [ 30] namely Peters sin. And this sin is set forth by four things. By the name of the sin, the matter of the sin, the cause of the sin, the effects of the sin.

The name of the sin is noted, when Paul saith, And other Jews dissembled likewise with him. v. 13. where I gather that Peters sin was Simulation. Simulation of it self is a thing indifferent, [ 35] and according to circumstances is either good, or evil. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signify something either by word or deed, that is only beside the truth, and not contrary to it. This was the Simulation of Joseph, who carried himself as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emmaus, made as though he would have gone further, Luk. 24. 28. Thus Paul among the Jews, plaid the Jew, 1. Cor. 9. 20. Vnlawfull Simulation is [ 5] that, when something is signified, or feigned against the truth, or to the prejudice of any. Of this kind was the simulation of Peter, which tended to the prejudice of the Gospel, and to the offense of the Gentiles. [ 10]

The second point is, the matter of the sin, or the sin it self, which was on this manner. First, among the Gentiles at Antioch, he useth Christian liberty, in eating things forbidden by the ceremonial law: yet after the coming of certain Jews from Ierus • lem, he separates himself from the Gentiles, and plays the Jew among the Jews. Like to this, was the halting [ 15] of the Israelites between God and Baal. 1. King. 18. 21. and the practice of sundry men, who are Protestants with us, and yet in other countries go to Mass: and the practice of our people▪ who change their religion with the times.

Here we see the great weakness of Peter, in that upon a very [ 20] little occasion, and that presently, falls away from his profession to his old course. In him we may behold our own weakness, and consider what we are like to do in like case. We now profess the Gospel of Christ: yet if any occasion were offe • ed, it is to be feared, that many of us would be easily [ 25] moved to return to our old profaneness, and to the superstition of popery. But for the staying and the better establishing of our minds, let us always remember, that they shall perish, who withdraw themselves from their faith, profession, and obedience, which they owe unto God, Heb. 10. 38. Psal. [ 30] 73. 27.

Again, here it must be observed, that Paul in describing the sin, expresseth two actions, his eating with the Gentiles, and his separation from them, the first good, and the latter evil. The beginning of his action was good, but the end of it was naught. [ 35] 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 evil is present with us. The child of God is like a lame man, that goes the right way, but yet halts at every step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seeks the blessing for Jacob: that is a work of the spirit: but she seeks it by lying, that is from the flesh: Peter eats with the Gentiles, that is from Christian liberty: [ 5] he after separates himself, that is from corruption. Thus we see that the best works are imperfect, & mixed with corruption: and that for the best works we must humble our selves, and seek pardon; not in respect of the goodness of the work, but in respect of the defect thereof. [ 10]

It may be demanded, how the act of Peter should be a sin, considering he did only abstain from certain meats, that he might avoid the offense of certain Jews? Answer. The fact of Peter considered by it self, is not a sin: for Paul did the like in playing the Jew: but the circumstances make it a sin. [ 15] For first of all, Peter doth not only abstain from meats forbidden by the ceremonial law, but also he withdraws himself from the company of the Gentiles, and keeps company apart with the Jews. Secondly, he abstains not among the Jews at Jerusalem, but at▪ • n ••• ch among the Gentiles, where [ 20] a little before, he had openly done the contrary, in using his Christian liberty. Thirdly, he used this abstinence, when certain Jews c • m: from Jerusalem, to search out the liberty of the Gentiles. Fourthly, while Peter seeks to avoid the small offense of some Jews, he incurres a greater offense of all the [ 25] Gentiles. Lastly, this act of Peter, did tend to the overthrowing of Paul's Ministry, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes unlawful, that was otherwise lawful, being simply considered by it self. Here it may be demanded, what Peter should have done? Ans. [ 30] He should have openly withstood the Jews, that came from Jerusalem: as Paul withstood them that urged the circumcision of Titus: Or again, before he had plaid the Jew, he should have advertised the Gentiles, that for a time he was to yield to the infirmity of some Jews. [ 35]

In Peters example, we are taught, that we must not offend God, though all the world be offended. Less offenses must give place, when the great offense is at hand: that is, when god is dishonored, and the very least part of his truth is suppressed.

The third point to be▪ con • idered, is, the cause of the sin of Peter: and that was the fear of the offense of the Jews. Here two questions are to be handled. The first, how Peters fear should be a sin? Ans. There is a natural fear created by God, and placed in the heart of man. This fear of it self is good. Nevertheless by the corruption of nature it becomes [ 5] evil. And it is made evil two ways. One is, when men fear without cause, as when the disciples fear Christ walking upon the sea, and fear drowning when Christ was in the ship with thē. The other is, whē there is no measure in fear. As whē men [ 10] so fear the creature, that they neglect their duty to God. This was Peters fear, and it was a sin in him. For God is to be feared, simply because he is Lord of body and soul, and can destroy both: and he is to be feared for himself, whereas every creature is to be feared in part only, and for God, Rom. 13. 3. [ 15] 4. By this we are taught, daily to inure our selves in our hearts to fear God above all things.

The second question is, how Peter could have the fear of God, considering he feared men more then God, at the least in this one action? Ans. There are three kinds of fear. One is, [ 20] without all sin: this was in Adam, and in Christ. The second is, altogether sinful, in the wicked and ungodly, because it is severed from faith, and obedience: as when there is a fear of men, without the fear of God. The third is, a mixed fear, in them that are regenerate, in whom the fear of God [ 25] is joined with the corrupt fear of man. And in this mixture otherwhiles the one prevails, otherwhiles the other. And this fear was in Peter: in whom at this time the carnal fear of man, prevailed against the true fear of God.

Paul notes fear to be the cause of Peters sin, that he may [ 30] thereby signify unto us, what kind of sin it was, namely, a sin not of malice, but of infirmity. A sin of infirmity is, when there is a purpose in the heart not to sin: and yet for all this, the sin is committed, by reason the will is ouercarried by temptation, or by violence of affection, as by fear, anger, lust. Thus Peter sinned. And let it be remembered, that to sin of [ 35] infirmity i • properly incident to such as be regenerate, as Peter was. Every wicked man makes his sin his infirmity: fornication is the infirmity of the • ornicatour, drunkenness the infirmity of the drunkard, &c. but it is false which they say. For they sin with all their hearts when they sin.

The fourth, and last point is, the Effect of Peters sin, in drawing the Jews, and Barnabas, to the like dissimulation. Here we see the contagion of evil example. And hence we learn, that Minis • ers of the word must of necessity join with good doctrine, the Example of good life. For first of all, it is [ 5] the exp • es • e commandment of God, 1. Pet. 5. 3. Be patterns of the flock. 1. Tim. 4. 12. Be an ensample in word, conversion, love, spirit, faith, purity. Phil. 4. 8. What ye have seen in me, that do. Math. 5. 16. Let your light so shine before men, that they may see your good works. Secondly, practice in the Minister is a part of his [ 10] teaching. For the multitude do not ma • ke so much what men say, as what men do. Herod did many things, not because John the Baptist was a good Minister, but because he was a good man, Mark. 6. 20. Thirdly, Ministers have not the presence & protection of God, unless their lives be virtuous and [ 15] godly. If thou turn, thou shalt stand before me. Ierem. 15. 19. God reveals his secrets to the Prophets his servants. Amos 3. 7. Lastly, fearful judgments of God belong to Ministers of wicked lives. Destruction befalls the sons of Eli and their families, because they by lewd example made the people of [ 20] God to sin. 1. Sam. 2. 24. The like befell the sons of Aaron for their presumption.

Again, all superiors are warned to go before their inferiors by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would have destroyed him, [ 25] by reason of the bad example in his own family, namely, the uncircumcision of his child. David, for his evil example, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of God's judgment against sin. 2. Sam. 12. 14. [ 30]

Here again we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Jews, all together are deceived, and Paul alone hath the truth. Panormitane saith, that a lay-man bringing Scripture, is to be preferred before a whole Council. Paphnutius alone had the truth, and the whole Council [ 35] of Nice, inclined to error.

In these words, Paul sets down the reproof of Peter, and [ 10] the whole manner of it. In it, many points are to be considered. The first is, the time of this reproof: and that was so soon as Paul saw the offense of Peter. Here we learn, that we must resist, and cut off the first beginnings of temptation, of sin, and of superstition, because we are prone to evil: and therefore if [ 15] it once set footing in us, it will take place.

The second point is, the foundation of the reproof in these words [when I saw,] and that is a certain knowledge of Peters offense. Here we are to take notice of the common fault, and that is, that we use to censure, and condemn men specially [ 20] public persons, upon suspicions, and conjectures, and hearsay. Whereas we should not open our mouths to reprove, till we have certain knowledge of the fault. Moreover, public persons, as Magistrates and Ministers, have their privilege, that an accusation is not to be received against them, without [ 25] there be a proof by two or three witnesses. 1. Tim. 5. 20.

The third point is, the fault reproved, which is here expressed by another name, not to walk with a right foot to the truth of the Gospel: that is, not to converse with men, and to carry himself so, as he may be suitable to the sincerity of the Gospel, [ 30] both in word, and deed.

Here is a notable duty set down for all men, To walk with an even foot according to the truth of the Gospel: and this is done, when in word and deed, and every way, we ascribe all the good we have, or can do, to grace, to mercy, and to Christ: [ 35] when again, in word, and deed, and every way, we give all thanks to God, for grace and mercy by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who join Christ and works in the cause of our justification, and salvation. The second, are carnal Protestants, and all other sorts of men, that profess the name of Christ, and withal challenge to themselves a liberty to live as they list. For they walk contrary to the Gospel, disioyning justification, and sanctification, faith, and good life, remission of sin, and mortification. This is the rife and common sin of our days. We are light in the Lord, [ 5] but we walk not as children of light. We are content to come to the marriage of the kings son, but we come not with the marriage garment. It is to be feared, this very sin will banish the Gospel, and bring all the judgments of God upon us. Let us therefore, repent of our uneven and halting lives: and prevent [ 10] the Lord's anger, by walking worthy the Gospel of Christ.

It will besaid, how must we perform this duty? Ans. Two rules must be remembered. The first is, that we must have and carry in us a right heart. For the want of this was Simon Magus [ 15] condemned, Act. 8. 21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our own hearts, we abase our selves under all creatures upon earth, and that for our offenses: when again, in the affection of our hearts, we exalt the death, and blood of Christ, above [ 20] all riches, above all honors, above all pleasures, above all joys, and above all that heart can think, or tongue can speak. The honest heart is, when we carry, and cherish in our hearts the settled purpose of not sinning: so as if we sin at any time, we may in the testimony of a good conscience say, that [ 25] we sinned against our purpose. The second rule is, that we must make straight steppes to our feet, Hebr. 12. 13. And that is done, when we endeavor to obey God, according to all his commandments, Psal. 119. 6. and also, according to all the powers of the inward man, that is, not only in action, but also [ 30] in will, affection, and thought. Let us also apply our hearts to the doing of this, least if we come to the marriage of the kings son without the garment of a right heart and life, we hear the sentence, Bind them hand and foot, and cast them into utter darkness, there shall be weeping and gnashing of teeth. [ 35]

The fourth point is, the place of reproof: [before all men:] for they that sin openly to the offense of many, are openly to be reproved. 1. Tim. 5. 20.

The fifth point is, concerning the reasons which Paul useth for the restraining of the sin of Peter. The first is set down in the 16. verse, If thou being a Jew, &c. Here the meaning of some words are to be opened. To Iudaise, or to live as a Jew, is to observe (and that necessarily,) a difference of meats, and times, according to the ceremonial law of Moses. To Gentilize, or to live as a Gentile is to use meats, and drinks, and times, [ 5] freely without difference. Peter is said, to compel the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles never erred, in teaching and delivering anything to the church of God: this is a principle:) therefore he constrained them by [ 10] the authority of his example: whereby he caused them to think that the observation of the Ceremonial law was necessary.

The first reason then is framed thus: If thou being a Jew, usest to live as the Gentiles, thou mayest not by thy example [ 15] compel the Gentiles to Judaize in the necessary observation of ceremonies: but thou being a Jew, usest to live as the Gentiles: therefore thou mayest not compel the Gentiles to live as Jews.

Here first, let us observe the force of evil example: it compels men to be evil. Therefore let all superiors, Magistrates, [ 20] Ministers, and all governors of families, look to their examples. For if they be evil, they contstrain others also to be evil.

Here again, we see what wonderful subjection the ancient believers yielded to the ministry of the word. For if the [ 25] actions of the Apostles compelled men to do this or that, what then did their doctrines, and heavenly exhortations do? When John the Baptist preached, the kingdom of heaven suffered violence, and the violent took it to themselves. When the disciples [ 30] preached in Jewry, they saw Satan falling down from heaven like lightning. The weapons of Paul were spiritual, to cast down holds, and to bring every thought in subjection to God. Here, the fault of our time is to be considered. We have the form of godliness, in hearing and in outward profession, but we want [ 35] the power of it. For we do not in heart yield subjection by suffering our selves to be urged, and compelled to obedience by the authority of the ministry.

Thirdly, here we see wherein stood Peters sin: namely, in that he constrained men to a necessary observation of the Ceremonial law: by his example binding the Gentiles to the doing of that which the Gospel hath made free. Therefore great is the wickedness of the Roman religion: in that it placeth a necessity in many things, in the use whereof. Christ hath procured us an holy, and Christian liberty. In this respect the vows of perpetual continency of poverty, and regular obedience, [ 5] are falsely tearned states of perfection: and are indeed estates of abomination.

Here Paul lays down the second reason of his reproof; it is framed thus. That, which we defend, both in judgment, and practice, that must we urge, and not the contrary: but justification [ 30] by faith without works we defend both in judgment, and practice: therefore we must urge it, and not the contrary, namely, the necessary observation of the law.

The major is wanting: the minor is expressed in the 16. v. and it is amplified by an argument of things diverse, thus: Though we be Jews, to whom the law was given: yet we [ 35] forsake the law, and look to be justified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the psalm: v. 16. by the works of the law, no flesh shall be justified.

Here two points are to be handled. One, of the distinction of the Jews and Gentiles: the other, of justification.

Touching the distinction of Jews, and Gentiles, sundry points are to be handled. The first▪ what is the cause of this distinction. Ans. The good will and pleasure of God. Moses saith, God chose the Israelites • boue all nations, Deut. 7. 6. he loved them, Deut. 10. 15. when he de •• ded the nations, lacob was his portion, [ 5] Deut. 32. 8. He knew them above all nations, saith Amos 3. 1. And he chose them, because he loved their fathers, Deut. 4. 37. Hence we gather, the free Election of God: and that they are deceived, who think, that there was no difference of Jews [ 10] and Gen •• les in respect of God, but in respect of themselves: because the one embraced Christ, the other refused Christ. But there cannot be a refusal, where the Messias was not known: and among the Gentiles he was not so much as named. Rom. 15. 20. [ 15]

The second point is, wherein stands the difference of Jews and Gentiles. Ans. Here the Jews are opposed to sinners of the Gentiles: and therefore by the Jews, are meant an holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other profane: the one in the covenant, [ 20] the other out of the covenant. Rom. 9. 4, 5. Psal. 147. 20. Here two errors must be avoided. One, that the difference lay in earthly things: which is not true. For the law was given to the Israelites: and it was a schoolmaster to Christ, Gal. 3. and, an introduction to a better hope, Hebr. 7. 19. The second error is, [ 25] that they differed only in this, that Christ was more plentifully and fully revealed to the Jews: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ, Eph. 2. 12. and they were left to themselves, to walk in their own • aies, Act. 14. 16. [ 30]

The third point is, how long this difference endured? Ans. Till the death of Christ. For the disciples were forbidden to go into the way of the Gentiles. Math. 10. 5. And Christ saith, that he was not sent, but to the l • st sheep of the house of Israel, Mat. 15. 22. It may be objected, that here we see the difference [ 35] of Jews, and Gentiles, is st • nding, long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference. Eph. 2. nevertheless the execution of this abolishment was by degrees: and it was at this time begun by the ministry of the Apostles, yet not accomplished.

The last point is, that the Jews are an holy people by nature: not because holiness is conveyed to them by generation, but because even from their beginning, and birth, by virtue of the covenant, they are holy. If the root be holy, the branches are holy, Rom. 11. 16. If either of their parents believe, their children are holy. 1. Cor. 7. 14. In a civil contract, the father and [ 5] his heir make but one person, and the father covenants for himself, and his posterity: even so, in the covenant of grace, he believes for himself, and withal makes his posterity partaker of the said covenant: and thus the posterity becomes holy. It may be objected, that whatsoever is borne of flesh is [ 10] flesh. Ans. The parent sustains a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, having with Adams nature, Adams corruption. Again, he is to be considered as a believer: and thus albeit he doth not propagate his faith and holiness to his child, yet by [ 15] means of his saith, his child is in the covenant, and consequently is to be accounted holy in the judgment of charity, till God manifest the contrary. Again, it may be objected, that if the children of believing parents be borne holy, they want [ 20] original sin. Ans. The children also sustain two persons. First, they are to be considered as children of the first Adam: and thus they are conceived and borne in sin, and are children of wrath. Again, they are to be considered as children of believing parents: and thus by means of the covenant, they are children of God; and original sin which is in them is [ 25] covered from their first beginning, and not imputed to them.

The use. There was no absolute necessity of circumcision. For they which died before the eight day, were borne holy, and consequently, in the covenant: and therefore might be saved. And thus Baptism was not of absolute necessity: for the children [ 30] of believers are borne holy and Christian: and therefore dying in the want of baptism, may for all that be saved. The seal of the covenant is not of like necessity, with the covenant it self.

Secondly, here we learn, that it is not the act of baptism to [ 35] confer the first grace: but only to confirm, and seal it unto us. Adoption, and life begins not in baptism, but before. If the root be holy, the branches springing thenee are holy. We are borne Christians, if our parents believe, and not made so in baptism.

Lastly, if we be borne holy: it is our shame that we have made no more proceeding in holiness, then we have done: the most remain ignorant, and unreformed; and they of the better sort, either stand at a stay, or go backward. [ 5]

The second point is, concerning Justification in the 16. v. of which sundry things are there propounded. And first, I will begin with the name. The word, Iustifie, is borrowed from courts of judgment, and signifies a indiciall act. Otherwhiles it is put for the action of the judge, and then it signifies [ 10] to absolve, or to pronounce innocent. Thus Paul saith, Act. 13. 39. That we are instified from all things, from which we could not be justified by the law of Moses, that is, absolved, or cleared. Again, he opposeth justification to accusation, and condemnation, Rom. 8. 33. Now the contrary to condemnation, is absolution. [ 15] Sometimes again, the word justify, signifies the act of the party judged, or of the witnesses: and then it imports as much, as to give testimony, or to declare and approve. Thus James saith, Abraham was justified by works, chap. 2. v. 22. that is, declared, and approved to be a just man by works. In the [ 20] former signification is the word used, where the holy Ghost delivereth the doctrine of justification, as in this place.

The use. Here we see how to distinguish between Justification, regeneration, and renovation. Regeneration is usually in scripture, the change of the inward man, whereby we are [ 25] borne anew. Renouation is, the change both of the inward and outward man, that is, both of heart and life. Justification, is neither, but a certain action in God applied unto us, or a certain respect or relation, whereby we are acquit of our sins; and accepted to life everlasting. Secondly, we must here note, that [ 30] the Teachers of the Church of Rome, mistake the word, Justification. For by it, they understand nothing else, but a physical transmutation of the quality, and disposition of our hearts from evil, to good. And by this mistaking, they have made a mixture or rather confusion, of law and Gospel. Thirdly, here [ 35] we see, what is to be the disposition of the party justified: (for by the consequent we may learn the antecedent.) A man therefore that would be justified, must come before the judgment seat of God, and there must he plead guilty, and be his own aduersa • ie, condemning himself: and being pressed with the terrors of the law, he must fly and make his appeal to the throne of grace for pardon in Christ: and then he shall be acquit, or justified from all sinner. Thus much doth the word, 〈…〉 stifie, import. Thus came the Publican before God, Luk. 18, when he said, Lord be merciful to me a sinner; and departed justified. [ 5] Thus in the sift petition, we are taught to come every day into the presence of God, and to acknowledge our debts, and to use the plea of mercy, saying, Forgive us our debts.

The second thing to be considered, is the subject of justification, or the person to be justified, and that is man generally, [ 10] signifying that a Man is justified. The holy Ghost speaketh thus generally, for two causes. The first is; because all men without exception have need of justification, even they which are regenerate, Rom. 3. 23. And in this place Paul saith, that he, and Peter, and the rest, have believed in Christ, that they might be [ 15] justified by faith. Here we are to take notice of the miserable condition of profane, and secure Epicures, who never so much as dream of any justification. The second reason is; because God communicates the benefit of justification, generally to all sorts of men: and this he doth in the Ministry of the [ 20] word, in which he beseecheth men to be reconciled to God. 2. Corinth. 5. v. 21. This must be an inducement unto us, to come unto Christ, humbling, and judging our selves, that we may be justified. God himself from heaven useth reasons unto us daily, to move us to the practice of this duty. What [ 25] mean these gracious, and continual preseruations, of Prince, and people, Church and land? By them we see, it is the good pleasure of God, to give us a time to seek his kingdom and righteousness: wherefore let us not neglect the day of visitation, but take the time, while it serves, that we may turn unto [ 30] God, and be accepted of him, and escape the woe pronounced upon Chorazin, and Bethsaida.

The third thing to be considered, concerns things excluded from justification, as false causes: namely, the works of the Law. Here it may be demanded, what works are meant. I answer, [ 35] first, not only works of the Ceremonial, but also of the moral law. For all men know, that ceremonial actions are of no use, unless they be joined with moral duties of love, and mercy. And if Paul meant only Ceremonial works, he needed not to have made so long a discourse against justification, by works: for he might have ended the whole matter in a word or twain, by showing that the ceremonial law, was abrogated by Christ. Secondly, I answer, that not only works done before faith, are excluded, but also works that follow faith, and are done in the estate of grace. For Paul here reasons thus: If no flesh be justified by works, then not we believers: [ 5] but no flesh at all is justified: therefore not we believers. David, Psal. 143. reasoneth on the same manner: No flesh shall be justified in thy fight: therefore I cannot, though otherwise I be thy servant, in keeping thy commandments. When Abraham was the father of all the faithful, and was come to the highest [ 10] degree of faith, and abounded in good works, yet was he not then justified by works, Rom. 4. 1, 2. Paul kept a good conscience before God and men, Act. 23. and yet was he not justified thereby, 1. Cor. 4. 4. And he saith, that we are not saved by the works [ 15] which God hath ordained that we should walk in, Eph. 2. 9, 10. And the works that God hath ordained for us to walk in, are the best works of all, even works of grace. Again, he saith, that we are not saved by works of mercy, Tit. 2. 5. It may be objected, that there is a Cooperation of works and faith, I am. [ 20] 2. 21. I answer, that this Cooperation is not in the act of justification, nor in the work of our salvation, but in the manifestation of the truth, and sincerity of our faith, without hypocrisy. And for the declaration and approbation of this, faith and works jointly concur. Here then we see it is a pestilent and [ 25] damnable doctrine of the Papists, when they teach justification by the works of the law. Let us here be warned to take heed of it.

The fourth point is, the Meritorious cause of our justification: and that is Christ. Here it may be demanded, what is that [ 30] thing in Christ, by and for which, we are justified. I answer, the Obedience of Christ, Rom. 5. 19. And it stands in two things, his Passion in life and death, and his Fulfilling of the law joined therewith. For by faith the law is established, Rom. 3. 31. Christ was sent in the similitude of sinful flesh, that the rigor of the law [ 35] might be fulfilled in us, Rom. 8. 4. and Christ is the perfection of the law for righteousness to all that believe, Rom. 10. 4. He that doth not fulfill all things contained in the Law, is accursed, Gal. 3. 10. Seeing therefore we cannot perform the things contained therein, by our selves, we must perform them in the person of our Mediator: who hath satisfied for the threatenings of the law by his passion; and hath fulfilled the precepts of the law by his obedience, in all duties of love to God, and man. We owe to God a double debt. One is, that we are to fulfill the law every moment, from our first beginning, both in regard of purity of nature and purity of action. And this debt was laid [ 5] upon us in the creation, and is exacted of us in the law of God. The second debt is, a satisfaction for the breach of the law. For this double debt, Christ is be become our Surety; and God accepts his obedience for us, it being a full satisfaction, according to the tenor of the law. [ 10]

For the better conceiving of this obedience, four questions may be demanded. The first is, when this obedience begins and ends? Ans. Satisfactory obedience performed by Christ, begins in his incarnation, & ends in his death. Christ saith, John. 4. 34. It is my meat, to do my fathers will, and to finish [ 15] his work. But when was it indeed finished? A little before his passion he said, John. 17. 4. I have finished the work which thou gavest me to do. Again, in the surrendering of his soul. he saith, It is finished, John. 19. 30. S. Paul saith, Christ was obedient to the death of the cross, Phil. 2. 8. The triumph of Christ began [ 20] upon the cross, Col. 2. 15. and he could not triumph before he had made a full, and perfect satisfaction for us. When Christ had procured deliverance from hell, and Right to life everlasting, he there made a perfect satisfaction for us, to the justice of God. And this he did in his death upon the cross. For by [ 25] the death of the Mediator, we receive the promise of everlasting inheritance, Heb. 9. 15. and with one oblation upon the cross he perfected them that are sanctified, Heb. 10. 14. and they cannot be perfected, without the perfect obedience of Christ. Christ [ 30] rose from death, and ascended into heaven in our room, and stead: and this he could never have done, unless he had made a perfect satisfaction in death. Here it may be asked, If satisfactory obedience end in the death of Christ, to what use serve the resurrection, and ascension of Christ, and his fitting at the right hand of the father? Ans. They serve also for our justification, [ 35] but after another sort. For they serve to apply & communicate to us, and to put us in possession of the benefits, which Christ hath procured for us, and purchased by his death. S. Paul saith, He as •• nded to give gifts 〈◊〉 , and to fill all things. Eph. 4. 8. 10. And Christ saith, When I am exalted, I will draw all men to me. John. 12. 32. And he lives forever to make intercession • for us. Heb. 5. 27.

The second question is, how Christ could obey being God; and satisfy for us being man? Ans. Christ must be considered; [ 5] not merely as God, or as man, but as God-man, or Man god. For the Godhead doth not redeem us without the manhood, nor the manhood without the Godhead. Nevertheless, Christ as God and man, may both obey, and satisfy. For, as there are in Christ, two natures, so there are two distinct [ 10] operations of the said natures. And as the said natures united make one Christ; so the operations of the natures concurring and being united in one, make the compound work of a Mediator. Therefore the Obedience of Christ, being the work of a Mediator, hath in it the operations of both natures. [ 15] The practice, exercise, or execution of obedience, is from the manhood: therefore it is said, that Christ bare our sins in his body upon the cross. 1. Pet. 2. 24. that he suffered in the flesh. 1. Pet. 4. 1. that he made a living way by the veil of his flesh. Heb. 10. 20. that we are reconciled in the body of his flesh. Coloss. 1. 22. [ 20] Obedience, i • , properly a subjection of the will in reasonable creatures to the will of God: now the will of the Godhead of Christ, admits no subjection to the will of God: because the the will of the Godhead (or of God,) is one and the same in all the persons. Christ therefore yields subjection only in respect [ 25] of the will of the manhood: in which he performs obedience. Moreover, the operation of the Godhead is to make the said Obedience meritorious and satisfactory for all that shall believe. In this respect Paul saith, God was in Christ reconciling the world unto himself, 2. Cor. 5. 18. and that God shed [ 30] his blood. Act. 20. 28. namely, in that nature which the son of God assumed. Hence ariseth the value, price, and dignity of the obedience of Christ.

The third question is, how the Obedience of Christ should be made ours? Ans. By the freedonation of God. For Christ [ 35] is really given unto us in the word, and sacraments; and consequently the obedience of Christ is made ours: even as when a piece of ground is made ours, the commodity thereof is ours also.

The fourth question is, how the obedience of Christ should be our justice? Ans. It is not our justice in natural manner: for then it should be in us: but by a divine and supernatural manner, namely, by God's Acceptation in that he accounts it ours even as truly, as if it were in us. And because God accepts it for ours, it is ours indeed: for his willing and approving of anything, is the doing of it: and he calls the things that are [ 5] not, as if they were.

Thus we see what the Obedience of Christ is. And here two errors must be avoided. The one is of some Protestants, less dangerous, yet an untruth; namely, that we are justified, only by the Passion of Christ. But if this were so, we should be justified [ 10] without fulfilling the law: for (as I have 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 payment of the second [ 15] 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 do them. The passion of Christ procureth deliverance from hell, but alone by it self considered, it doth not purchase a right to eternal life. [ 20]

Object. I. Christ fulfilled the law for himself: therefore his passion alone serves for our justification Ans. Christ as man fulfilled the law for himself: that he might be in both natures an holy high Priest, and so continue. Neuertheles as Mediator, God and man, he became subject to the law: in this regard [ 25] he did not fulfill the law for himself, neither was he bound so to do.

Object. II. That which Christ did, we are not bound to do: but Christ (say some) fulfilled the law for us: therefore we are not bound to fulfill the law. Ans. That which Christ did, [ 30] we are not bound to do, for the same ende, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for us: and so do not we fulfill the law, but only in way of thankfulness, for our redemption.

Object. III. The law doth exact both obedience, and the [ 35] penalty also. Ans. In the estate of innocence the law threatened the penalty, and it only exacted obedience. Since the fall, it exacteth both obedience, and the punishment. The threatening of the law, exacts the punishment; the precepts exact obedience. Object. IU. Hebr. 10. 19. By the blood of Christ we have entrance into the Holy place. Ans. By the blood of Christ, we are to understand the Passion: and the passion may not be severed from active, and voluntary obedience. For Christ in suffering obaied, and in obeying, suffered. And (as Chrysostom saith) the Passion is a kind of action. Christ in the oblation of himself did [ 5] not only offer to God his passion, but also prayers, which are no passions. Heb. 5. 7.

The second error is of the Papists: who teach, that the thing by which, and for which, a sinner is formally justified, is [ 10] remission of sins, with inherent justice infused by the holy Ghost. But this cannot be. For inherent justice, and justification, are made distinct gifts of God. Paul saith, Christ is made unto us of God, wisdom, justice, sanctification, 1. Cor. 1. 3. Again, But ye are washed, ye are justified, and sanctified. 1. Cor. 6. 11. Secondly, [ 15] the justice whereby a sinner is justified, is revealed without the law. Rom. 3. 21. Now inherent justice, or the habit of charity, is revealed by the law: and the obedience of Christ, is the only justice revealed without the law. For it is a justice imputed that the law never knew: and in this obedience, Christ performed [ 20] the law, and more too. For he died for his enemies; and so loved his neighbor more then himself. Thirdly, God is not only a justifier, but also just in justifying, Rom. 3. 26. because he justifieth none but such as bring unto a him a true and perfect justice, either in themselves, or in their Mediator. [ 25] Prov 17. 15. Now this inward, and inherent justice is not such. For it is imperfect: because it is increased (as they teach) by a second justification: and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousness of a good conscience is an excellent grace, and gift of God: but by it we are [ 30] not justified, 1. Cor. 4. 4. Lastly, a close error is to be noted in this Popish doctrine of justification. For in Popish learning Remission of sins, is not only an abolishing of the guilt, and the punishment, but also of the corruption of sin: so as the party pardoned, and justified, hath nothing in him, that (as they [ 35] say) God may justly hate. And yet Paul justified, and regenerate saith, otherwise of himself; that sin dwelleth in him; and that the law of sin rebels in him against the law of his mind, and leads him captive to sin. Rom. 7.

The use of the doctrine. First, in that we are justified, by an obedience out of our selves, we are taught, utterly to deny our selves, and to go out of our selves, as having nothing in us whereby we may be saved. Here is the foundation of the abnegation of our selves. Secondly, the obedience of Christ must be unto us the foundation of our obedience: for he performed all righteousness for us, that we might be servants not of sin, [ 5] but servants of righteousness in all duties of obedience. And in his obedience we must not only respect the merit thereof, but also his holy example in love, mercy, meekness, patience, &c. and after it, are we to fashion our lives. Thirdly, the obedience [ 10] of Christ must be the foundation of our comfort. In all dangers, and temptations, we that believe are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certen beasts, when they are pursued, fly the next way to their dens, where they hold themselves [ 15] even 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 covered the Ark, and the decasogue, so he covereth our sins, and he hides our bodies, & souls, from the furious indignation, and vengeance of [ 20] God. Let us therefore by our faith, fly to this our hiding place in the storm and tempest of God's wrath: and let us there live and die. Fourthly, this Obedience is the foundation of our happiness. For true happiness is, to be eased of our sins, Psal. 32. 1. and this ease we have from Christ, Math. 11. 28. Lastly, [ 25] the consideration of this obedience, is the foundation of our thankfulness to God. For if we believe that Christ suffered, and fulfilled the law for us, we are worse then beasts, if we do not every way show our selves thankful for this mercy.

The fifth point to be considered, is the means of justification, [ 30] namely; the Faith of Christ. Of which I consider 3. things. The first, what faith is. The Papists define justifying faith to be a gift of God, whereby we believe the articles of faith to be true, and the whole word of God. But thit faith, the devils hanc. Here they allege, that Abraham was the father of all [ 35] the faithful, and that his faith was nothing else but a persuasion, that he was able to give him a child in his old age. Ans. First, the object of Abraham's faith was double: one less-principal, that he should have ishew in his old age: the second, more principal, that the Messias his Redeemer should descend of his loins. And this was the thing which his faith in the promise of God specially aimed at. I answer again, that Abraham believed not only the power of God, Rom. 4. 21. but also his will, which he had revealed in the promise, In thy seed all the nations of the earth, shall be blessed. Secondly, it is alleged, [ 5] that Christ in the curing of certain blind men, required no more, but that they should believe his power, Math. 9. 28. I answer, that the ende of the miracles of Christ, was to confirm the certainty of doctrine, specially touching his natures, and offices. And therefore a general faith touching the divine power, [ 10] or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they object, that salvation is promised to general faith, Rom. 10. 9. If thou shalt confess with thy mouth the Lord Jesus, and believe that God raised him from the dead, thou shalt be saved. That Peters faith was general, Math. [ 15] 16. 10. Thou art Jesus Christ, the son of the living God. That the Eunuchs faith was of the same kind, Act. 8. 37. I believe that Jesus Christ is the son of God. Ans. It is a common rule in scripture, that words signifying knowledge, signify also the motions and good affections of the heart. Psal. 1. The Lord knows the way of the [ 20] righteous, that is, knows, and approves it. 2. Tim. 2. 19. The Lord knows who are his, that is, he knoweth and chooseth them. John. 17. 2. This is eternal life to know thee the only God, that is, to know and acknowledge thee for our God. If this be true in words of knowledge, then much more words of believing [ 25] signify the good motions, and the affiance of the heart. Thus to believe Christ to be the son of God, in the places before named, is to believe that he is God, and withal to fixe our affiance on him: otherwise the devils believe thus much. When Thomas had put his finger in the side of Christ, he said, My [ 30] Lord, and my God, John. 20. 28. And to this speech of his Christ faith, Thou hast seen, and believed. This then is true faith not only to believe that Christ is God, but also that he is our God.

Justifying faith in true manner is defined thus: It is a gift, [ 35] whereby we apprehend Christ, and his benefits. John. 1. 12. to believe in Christ, and to receive Christ, are put both for one. John. 6. faith is the mouth of the soul, whereby we eat the flesh of Christ, and drink his blood. John. 17. 8. To receive the word of Christ, to acknowledge it, and to believe it, are put all for one. Paul saith, that the Gentiles did apprehend the justice which is by faith, Rom. 9. 30. Again, that we receive the promise of the spirit by faith. Gel. 3. 14.

This apprehension stands in two things. The first is, to know Christ, as he propounds himself in the word, and sacraments. The second is, To apply him and his benefits unto our [ 5] selves. This application is made by a supernatural act of the understanding, when we believe that Christ with his benefits is really ours. It may be objected, that faith is a certain confidence whereby we believe in Christ: and so it is described even in this text. Ans. I. Faith, and confidence, properly are distinct [ 10] gifts of God: and confidence is the effect, or fruit of faith. For Paul saith, that we have entrance to God with confidence by faith. Eph. 3. 12. And reason declares as much, for a man cannot put his confidence in Christ, till he be assured that Christ with his benefits are his. We do not rest on his goodness, of [ 15] whose love we doubt. Secondly, I answer that confidence, being a most notable effect of faith, is often in scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. [ 20] For special faith, must have a special, and infallible ground. The grounds are three. The first is this. In the Gospel God hath propounded general promises of remission of sins, and life everlasting by Christ: and withal he hath given a commandment to apply the said promises to our selves. [ 25] 1. John. 3. 23. This is the commandment of God, that ye believe in the name of his son Jesus Christ: and we cannot believe in Christ, till we believe Christ to be our Christ. Now then, a general promise, with a commandment to apply the same to our selves, is in effect as much as a special promise. The second [ 30] ground is this. Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sons of God. In this testimony, four things must be observed. The first, that it is sufficient to certify and assure us of our salvation. For if the testimony of two or three witnesses establish a truth among men, then [ 35] much more the testimony of God. The second is, that this testimony may be certainly known; else it is no testimony unto us. The third is, that this testimony is found and perceived in the use of the word, prayer, sacraments. The last 〈◊〉 , that it is especially given and felt in the time of great danger and affliction. For when by reason of misery and trouble, we know not to pray as we ought, then the spirit makes request for us with groans that cannot be uttered. Rom. 8. 26. And in afflictions, Paul saith, the love of God is shed abroad in our hearts. Now [ 5] then, if God give to them that turn unto him a testimony that they are the children of God: they for their parts, are by special faith to believe it. The third ground is this. A special faith may be gathered, partly upon things generally revealed in the word of God, and partly upon sense, observation, and [ 10] experience: the same things being revealed generally in the word, and particularly by experience. Upon this ground may we truly conclude the forgiveness of our sins, & the salvation of our souls, on this manner: He which believeth, hath the forgiveness of his sins: but I believe in Christ (saith he which [ 15] believeth:) therefore my sins are forgiven me. The major or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimony of the conscience, which is a certain Testimony. For Paul saith. This is my rejoicing, the testimony of my conscience. 2. Cor. 1. 12. And the conclusion, [ 20] is the conclusion of special faith. If this be not a good and sufficient ground, there is almost no special faith in the world.

Lastly, we are to consider the degrees of Apprehension, and they are two: there is a weak apprehension, and there is a strong [ 25] apprehension, is there is a weak and a strong faith. The weak faith, and apprehension is, when we endeavor to apprehend. This endeavor is, when we bewail our unbelief, strive against our manifold doubtings, will to believe with an honest heart, desire to be reconciled to God, and constantly use the [ 30] good means to believe. For God accepts the will to believe for faith it self, and the will to repent for repentance. The reason hereof is plain. Every supernatural act presupposeth a supernatural power, or gift: and therefore the will to believe and repent, presupposeth the power and gift of faith, and repentance [ 35] in the heart. It may be objected, that in the minds of them that believe in this manner, doubtings of God's mercy abound. Ans. Though doubtings abound never so, yet are they not of the nature of faith, but are contrary to it. Secondly, we must put difference between true apprehension, & strong apprehension, and strong apprehension. If we truly apprehend, though not strongly, it sufficeth. The palsy-hand is able to receive a gift, though not so strongly as another. The man in the Gospel said, Lord, I believe, help mine unbelief, Mar. 9. 24. that is, help my faith which by reason of the smalnes thereof may rather be called unbelief, then faith. This is the common [ 5] faith of true believers. For in this world, we rather live by hungering and thirsting, then by full apprehending of Christ: and our comfort stands rather in this, that we are known of God, then that we know God.

The highest degree of faith is, a full persuasion of God's [ 10] mercy. Thus saith the holy Ghost, that Abraham was not weak through unbelief, but strong in faith, Rom. 4. 20. But wherein was this strength? In that he was fully persuaded, that God, which had promised would also perform it. This measure of faith is not incident to all believers, but to the Prophets, Apostles, martyrs; [ 15] and such as have been long exercised in the school of Christ. And this appears by the order, whereby we attain to this degree of faith. First, there must be a knowledge of Christ: then follows a general persuasion of the possibility of pardon, [ 20] and mercy, whereby we believe that our sins are pardonable. An example whereof we have in the prodigal child, Luk. 14. 18. After this, the H. Ghost worketh a will and desire to believe, and stirs up the heart to make humble and serious invocation for pardon. After prayer instantly made, follows a settling and quieting of the conscience, according to the promise, [ 25] Math. 7. 7. Knocke, it shall be opened, seek ye shall find, ask ye shall receive. After all this, follows an experience in manifold observations of the mercies of God, and love in Christ: and after experience, follows a full persuasion. Abraham had not this full persuasion, till God had sundry times spoken to [ 30] him. David, upon much trial of the mercy, & favor of God, grows to resolution, and saith, Psal. 23. 6. Doubilesse kindness and mercy shall follow me all the days of my life.

This distinction of the degrees of faith, must the rather be observed; because the Papists suppose that we teach, that every [ 35] faith is a full persuasion, and that everyone among us hath this persuasion. Which is otherwise. For certainty we ascribe to all faith, but not fullness of certainty. Neither do we teach, that all men must have a full persuasion, at the first.

The use. If that be the right faith, which apprehends and applies Christ unto us, then is it a poor and miserable faith of the Papist, to be baptized, and withal to believe as the church doth, when it is not known what the Church believes.

Of the same kind is the faith of the multitude among us, whose faith is their good meaning, that is, their fidelity, and truth in [ 5] their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last days. For though the merit of Christ be apprehended by faith, yet is not the efficacy of his death: and that appears by the bad and unreformed lives of [ 10] them that profess the Gospel. Indeed, many say they have and ever had, a strong persuasion of God's mercy: but in the most of them it is but a strong imagination: for their faith was conceived without the word, prayer, sacraments: and it is severed from Good life. We are then all of us carefully to seek [ 15] for this true and lively faith. And the rather, because faith and repentance, are possible to all that by grace do will it. Nay, they which will to believe and repent, have begun to believe and repent: God accepting the will for the deed. Luk. 11. 13. [ 20] And having attained to a measure of true faith, we must go on and seek to justify our selves: but yet (as S. James teacheth, c. 2.) justify our faith by good works: and then shall our faith be a means to justify us, in life and death.

The second point to be considered concerning faith, is the manner how it justifieth. The Papists teach, that it justifieth, [ 25] because it stirreth up good motions and good affections in the heart, whereby it prepareth and disposeth man, that he may be fit to receive his justification: again, because it being an excellent virtue meriteth that God should justify. But this is [ 30] false which they say. For if faith justifieth by disposing the heart, then there must be a space of time between justification and justifying faith: but there is no space of time between them. For so soon as a man believes, he is presently justified. For every believer hath the promise of remission of sins and life everlasting. Again, in the case of justification, Paul opposeth [ 35] believing and doing: faith, and works of the law: faith therefore doth not justify as a work, or as an excellent virtue, bringing forth many divine and gracious operations in us. Nay the proper action of faith, which is Apprehension, doth not justify of it self: for it is imperfect, and is to be increased to the ende of our days.

Faith therefore justifieth, because it is an instrument to apprehend, and apply that which justifieth, namely, Christ and his obedience. As the Israelites stung of fiery serpents were cured, so are we saved: John. 3. 16. the Israelites did nothing at [ 5] all, but only look upon the brazen serpent; so are we to do nothing for our justification and salvation, but to fixe the eye of our faith on Christ. The bankrupt pays his debt by accepting the payment made by his surety. It is the property of true religion to depress nature, and to exalt grace: and this is done [ 10] when we make God, the only worker of our salvation, and make our selves to be no more but receivers of the mercy and grace of God by faith, & receivers not by nature, but by grace, reaching out the beggars hand, namely our faith in Christ, to receive the gift or alms of mercy. [ 15]

The last point is, that faith alone justifieth. For here Paul saith, that we are justified by faith, without the works of the law: and that is as much as if he had said, by faith alone. Some Papists to help themselves translate the words of Paul thus, Knowing that a man is not justified by the works of the law, [ 〈 in non-Latin alphabet 〉 ] if not by [ 20] faith, that is, except faith go withal: then if faith be joined with works, (say they) works justify. I answer, that this manner of translation corrupteth the text. For [ 〈 in non-Latin alphabet 〉 ] must here be translated, but: as appears by the words following, We have believed in Christ, that we might be justified by faith in Christ without [ 25] the works of the law. We cannot do more in the curing of our spiritual diseases, then in the curing of the diseases of our body: of which Christ saith, Only believe, Mark. 5. 36. When Abraham abounded both in faith and works, Rom. 4. it is said, that he was justified by faith without works. [ 30]

This doctrine is of great use. First, we learn hence, that a man is justified by the mere mercy of God: and that there is excluded from justification, all Merit of congruity, all meritorious works of preparation, wrought by us, all Cooperation of man's will with God's grace, in the effecting of our justification. [ 35]

Secondly, we learn, that a man is justified by the mere merit of Christ: that is, by the meritorious obedience, which he wrought in himself, and not by anything wrought by him in us. Here then our merits, and satisfactions, and all inward justice, is excluded from the justification of a sinner. To this end Paul saith, that we are justified freely by the redemption that is in Christ, Rom. 3. 24. that we are made the justice of God in him (and not in us.) 2. Cor. 5. 21. that he gave himself to deliver us, Gal. 1. [ 5] 4. that he hath purged our sins by himself, Heb. 1. 3. and not by anything in us. Hence it appears, that the Papists err, and are deceived, when they teach that Christ did merit, that we might merit, and satisfy for our selves: for then we should not be justified by our faith alone. [ 10]

Thirdly, hence we learn, that a sinner is justified by mere faith: that is, that nothing within us concurs as a cause of our justification, but faith; and that nothing apprehends Christ's obedience for our justification, but faith. This will more easily appear, if we compare faith, hope, and love. Faith is like an [ 15] hand, that opens it self to receive a gift, and so is neither love, nor hope. Love is also an hand, but yet an hand that gives out, communicates, and distributes. For as faith receives Christ into our hearts: so love opens the heart, and powers out praise and thanks to God, and all manner of goodness to men. Hope [ 20] is no hand, but an eye that wishly looketh, and waiteth for the good things, which faith believeth. Therefore it is the only property of faith to clasp and lay hold of Christ, and his benefits.

It is objected, that true faith is never alone. I answer thus. [ 25] Faith is never alone in the person justified, nor in godly conversation: but is joined with all other virtues. Yet in the act, and office of justification, it is alone. The eye in the body is not alone: being joined with all other parts, hand, foot, &c. nevertheless, the eye in seeing is alone. For no part of the body [ 30] seeth, but the eye.

Secondly, it may be objected, that being justified by faith alone, we are saved by faith alone: and so may live as we list. I answer, faith must be considered as an Instrument, or as a way. If it be considered as an instrument to apprehend Christ to [ 35] our salvation, we are only saved by faith, on this manner. Yet if faith be considered as a way, we are not only saved by faith. For all other virtues and works are the way to life as well as faith, though they be not causes of salvation.

Thirdly, it is objected, that not only faith, but also the sacraments serve to apply Christ: I answer, they are said to apply, in that they serve to confirm faith, whole office is to apply. And here let us take notice of the error of the Papists, who teach that our satisfactions, serve to apply the satisfaction of Christ, and the sacrifice of the Mass, to apply the sacrifice of Christ upon the cross: whereas nothing indeed applies but [ 5] faith.

In the sixth place, we are to consider the kinds of justification. The Papists make two: one, when a man of an evil man is made a good man: the second, when a good man is made [ 10] better: and this, they say, is by works. But it is false which they teach. For the Jews which were borne an holy and peculiar people to God, by means of the covenant, were justified (as Paul here saith) by faith, without works. Again, he saith, that the very ende of our believing is, that we may be justified by faith [ 15] without works. Therefore there is one only justification, and no more: and that by faith without works.

The seventh point is, the ground of this doctrine of justification by faith without works. And it is laid down in the end of the 16. verse, No flesh shall be justified by the works of the law. [ 20] And this ground is taken, as I suppose, from Psalm 143. v. 2. It may be alleged, that David saith thus, No flesh shall be justified in thy sight, and that the other words, [by the works of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the Old Testament, apply them, and expound [ 25] them, and hereupon sometime add words without adding to the sense. Moses saith, Him shalt thou serve. Deut. 6. 16. Christ alleging the same words, saith, Him only shalt thou serve, Math. 4. 10. David saith, Sacrifice and burnt offering thou wouldest not, but mine ears hast thou pierced, Psal. 40. 7. the author to [ 30] the Hebrews citing this text, saith, Sacrifice and burnt offering thou wouldest not, but a body hast thou fitted me, Heb. 10. 5. And thus the piercing of the ear is explained. For indeed it signifies to be made obedient: and to this ende was a body given to Christ, that he might obey his fathers will. [ 35]

The eight, and last point is, the practice of them that are justified, and that is to believe, or put their trust in Christ. Trust in the Lord (saith the Prophet) and ye shall be assured; 2. Chron. 20. 20. And Solomon saith, Roll your care on the Lord, Prov. 16. 2. By means of this faith the heart of the righteous is fixed and stablished. Psal. 117. 7, 8. For the better practice of this duty, two rules must be remembered. The one is, that faith and the practice thereof, must reign in the heart, and have all at command. We must not go by sense, feeling, reason, but we must shut our eyes, and let faith keep our hearts close to the promise [ 5] of God. Nay faith must overrule nature, and command nature, and the strongest affections thereof. Thus Abraham believed against hope, and by faith was content to offer his natural and only begotten son. Hebr. 11. If faith overrule nature, then much more must it have all the lusts and corruptions [ 10] of nature at command. The second rule is, that when we know not what to do, by reason of the greatness of our distress, we must then fixe our hearts on Christ without separation. He that climes up a ladder, or some steep place, the higher he goes, the faster he holds. 2. Chron. 20. 12. Job. 13. 12. [ 15] Hence is true comfort. Psal. 27. 13.

For the better understanding of the latter part of this chapter, it must be observed, that Paul directs his speech not only [ 25] to Peter, but also to the Jews that stood by, being maintainers of justification by the law.

Some think, that in this verse Paul makes an objection in the person of the false Apostles, on this manner. If we be justified by Christ alone, without the observation of the law, then [ 30] there is no difference between us Jews and the Gentiles; but we are as deep sinners as they: and if this be so, then Christ is the minister of sin. And then they say, to this Paul answers, God forbid. But I somewhat doubt, whether this be the sense of the words, because Paul doth not make a direct confutation of [ 35] this objection in the words following.

Therefore I rather suppose, that Paul continues his former speech, even to the ende of the chapter: and that in these words he useth a third reason, to dissuade Peter from halting, between the Jews and Gentiles. And the reason will the better appear, if we search the meaning of the words. If, while we be justified by Christ, that is, by faith in Christ, without the works of the law. We are found sinners, that is, found in our sins, not fully justified, but are further to be justified by the works of the law. Is Christ the Minister of sin? that is, doth it not hence follow, that Christ ministered unto us occasion of sin, in that [ 5] he hath caused us to renounce the justice of the law? God forbid, that is, ye do all hold it with me as a blasphemy, that Christ should be the minister of sin.

The argument then is framed thus. If being justified by Christ, we remain sinners, and are further to be justified by [ 10] the law, then Christ is the minister of sin: but Christ is no minister of sin: therefore they which are justified, need not further to be justified by the law.

The use. First, we learn hence, that it is a blasphemy to make Christ the minister of sin, who is the minister of righteousness, [ 15] yea justice it self. Isa. 53. 11. Dan. 9. 25. He brings everlasting righteousness. John. 1. He is the lamb of God that takes away the sins of the world. Of this all the Prophets give testimony. Act. 10. 43. Therefore Atheists are no better then devils, [ 20] that reckon him among the false Prophets of the world. And many of them that profess Christ are greatly to be blamed, that make Christ the greatest sinner in the world: because Christ died for them: therefore they prefume of mercy, and take liberty to live as they list. [ 25]

Again, Paul here teacheth, that they which are justified by Christ, are perfectly to be justified; and need not further to be justified by anything out of Christ; as by the works of the law. It may be objected, that they which are justified feel themselves to be sinners. Rom. 7. 14. Ans. The corruption of [ 30] original sin, is in them that are justified: yet is it not imputed to them by God, and withal, it hath received his deadly wound by the death of Christ. Therefore they which are justified, are not reputed sinners before God. Again, it may be objected, that they which are justified, must confess themselves to be sinners to the very death. Ans. Confession of sin is not [ 35] a cause, but a way for the obtaining of pardon. Prov. 28. 14. 1. John. 1. 9. The uncovering of our sins is the way to cover them, before God. The sins therefore of men justified, upon their humble and serious confession, are not sins imputed, but covered.

Upon this doctrine it follows, that there is not a second justification, by works, as the Papists teach. For he that is justified by Christ, is fully justified, and need not further be justified by anything out of Christ, as by the law. Again, the same [ 5] persons teach, that our sins are done away by the death of Christ, and we justified in our baptism: and that if we fall, and sin after baptism, we must do works of penance that we may satisfy God's justice, and be further justified by our works and sufferings. But then, by their leaves, after we are justified [ 10] by Christ, we are found sinners, and we are further to be justified, by our own works. Now this is the point, which Paul here confuteth.

Again, by this doctrine we learn, that Christ alone is by himself sufficient, for our justification. In him (saith Paul) are [ 15] we complete, Col. 2. 14. He is a well of grace and life never dried up. John. 4. 14. Thirdly, we must content our selves with him alone, and with his obedience for our justification, despising (in respect of him) all merits, and satisfactions done by man.

Lastly, here we see what must be the care of men in this [ 20] world, namely, to seek to be justified by the faith of Christ. It was Paul's principal desire to be found in Christ, having not his own righteousness, but the righteousness which is by the faith of Christ. Phil. 3. 10. The like desire should be in us all.

By things destroyed, Paul means the works, or the justice of [ 30] the law, as appears by the next verse following, where rendering a reason of this he saith, by the law I am dead to the law.

These words, depend on the former thus. Paul had said before, that Christ was not a minister of sin unto us: and here [ 35] he proves it thus. He that builds, the justice of the law which he hath destroyed, is a minister of sin, or makes himself a sinner: but the Jews, and Peter by his example build the justice of the law, which they have destroyed, and so doth not Christ: therefore the Jews, and Peter, make themselves sinners, and Christ doth not make us sinners.

Here let us observe the modesty and meekness of Paul. The things which he speaks, concern Peter, and the Jews: yet least he offend them, he applies them to himself. This care, not to offend, was in Christ: who was rather willing to depart [ 5] frō his right, then to offend. Matth. 17. 27. And Paul bids us please all men in that which is good.

Here again it is Paul's doctrine, that we make our selves offenders, when we build that which we have lawfully destroyed. Thus Teachers are great offenders, when good doctrine is [ 10] joined with bad conversation. For good doctrine destroys the kingdom of darkness, and bad conversation builds it up again. Thus rulers are great offenders when good counsel, and bad example go together. For good counsel beats down wickedness, and bad example sets it up again. Thus believers [ 15] in Christ are great offenders, when reformed religion, and unreformed life are joined together, as often they are. For then unreformed life builds the kingdom of sin, which Christ hath destroyed.

Further, we are here taught to be constant in that which is [ 20] good, Tit. 1. 9. and to hold fast the Gospel which we profess. We have put under foot the Popish religion for this many years: our duty is to be constant herein, and no way to build either in word, or deed, that which we have to the uttermost of our power destroyed. [ 25]

In these words, Paul sets down a second reason, to prove Christ to be no minister of sin, in abolishing the justice of the law. And the reason is framed thus: We Jews, justified by Christ, are dead to the law, not to live as we list, but to live to [ 35] the honor of God. Therefore Christ in taking away the justice of the law, is not the minister of sin.

Here three points are propounded: the first is, that the person justified, is dead to the law: the second, that he is dead to the law by the law: the third, that he is dead that he may live unto God.

For the better understanding of the first point, we must seach what is meant by dying to the law. Here the law is compared to an hard and cruel master: and we to slaves, or bondmen: who so long as they are alive, they are under the dominion, and at the command of their masters: yet when they are [ 5] dead, they are free from that bondage, and their masters have no more to do with them. Here then, to be dead to the law, is to be free from the dominion of the law. And we are free, in four respects. First, in respect of the accusing, and damnatorie [ 10] sentence of the law. Rom. 8. 1. Secondly, in respect of the power of the law, whereby as an occasion it provoketh and stirreth up the corruption of the heart in the unregenerate. Rom. 7. 8. Thirdly, in respect of the Rigour of the law, whereby it exacteth most perfect obedience for our justification. Thus Paul [ 15] here saith, that he is dead to the law. Lastly, in respect of the obligation of the conscience, to the observation of Ceremonies. Col. 2. 20. Thus are all persons justified by the faith of Christ free from the law.

Hence we learn, that the Papists err, and are deceived, [ 20] when they teach, that the Law and the Gospel are one for substance of doctrine. For then they which are justified by Christ, should not only be dead to the law, but also to the Gospel. Now the Scripture saith not, that persons justified are dead to the Gospel.

They err again, in that they teach, that persons justified [ 25] by the merit of the death of Christ, are further to be justified by the works of the law. For he that is justified by Christ, is dead to the law: but if we be justified by works, then are we by Christ made alive to the law.

Thirdly, here we see how long the dominion of the law [ 30] continueth, and when it endeth. The law reigns over all men without exception, till they be justified. When they once begin to believe in Christ, and to amend their lives, then the dominion of the law ceaseth, and they then are no more under [ 35] the law, but under grace. Here all such persons as live in the security and hardness of their hearts, are to be admonished to repent of their sins, and to begin to turn unto God. For they must know, that they live under a most hard and cruel master, that will do nothing but accuse, terrify, & condemn them, and cause them to run headlong to utter desperation. And if they die being under the law, they must look for nothing but death and destruction without mercy. For the law is mer • ilesse. This consideration serveth notably to awake them that are dead in their sins. Again, all such as with true and honest hearts have begun to repent and believe, let them be [ 5] of good comfort. For they are not under the dominion of the law, but they are dead to the law, and under grace, having a Lord, who is also their merciful Savior, who will give them protection against the terrors of the law, and spare them as a [ 10] father spares his child that serves him, and not break them though they be but as weak and bruised reeds, and as smoking flax.

The second point is, touching the means of our death to the law, and that is, the Law. Here some by the law, understand [ 15] the law of faith, that is, the Gospel. Rom. 3. 27. And they make this to be the meaning of the words, By the law of Christ, that is, by the Gospel, I am dead to the Law of Moses. But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? [ 20] Now Paul, a learned disputer, would not bring the question to prove it self. Therefore, I take the true meaning of the words to be this: By the law of Moses, I am dead to the law of Moses. It may be demanded, how this can be, considering the law is the cause of no good thing in us? For it is the ministry of death [ 25] and condemnation. 2. Cor. 8. 7. 9. Again, that which the law cannot reveal, it cannot work: but the law neither can, nor doth reveal faith in Christ, the death to the law, nor repentance, &c. therefore the law is no cause to work them. It may peradventure be said, that the law works repentance, and sorrow [ 30] for sin. I answer, there is a double Repentance. One Legal, the other Evangelical. Legal is, when men have a sight of their sins, and withal are grieved for the punishment thereof. This repentance is wrought by the ministry of the law: it was in Judas: and it is no grace of God; but of it self it is the [ 35] way to hell. Evangelical Repentance is, when being turned by grace, we turn our selves to God. This repentance is a gift of grace, and is not wrought by the law, but by the ministry of the Gospel. Again, there is a Legal sorrow, which is a sorrow for sin, in respect of the punishment: this is no grace, and it is wrought by the law. Evangelical sorrow, is sorrow for sin, because it is sin. This indeed is a grace of God; but it is not wrought by the law, but by the preaching of mercy and reconciliation: and it follows in us upon the apprehension of God's mercy by faith. The law then being the cause of no good thing in us, it may be demanded (I say) how we should be dead [ 5] to the law, by the law? Ans. Though the law be not a cause of this death to the law, and so to sin: yet it is an occasion thereof. For it accuseth, and terrifieth, and condemneth us: and thereby it occasioneth, or urgeth us to fly unto Christ, who is the [ 10] cause that we die unto the law. As the needle goes before, and draws in the third, which sows 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 understood, and all other places that speak of the law in this manner: as Rom. [ 15] 7. 8. &c.

The third point is, touching the ende of our death to the law: and that is, that we may live to God. It may be demanded, what life this is, whereby we live to God? Ans. There is a natural, and a spiritual life. Natural life is that, which we receive [ 20] from Adam by generation: and it is the function of natural faculties, in living, moving, use of senses, and reason. Spiritual life, is that which we receive from Christ by regeneration: and it is the action, motion, or operation of the spirit in us. This life is called by Paul, the life of God, Eph. 4. 18. And this is the life [ 25] which he speaks of in this place. And it is described by many things. First, by the ende, and use of it. For it serves to make us to live to God, that is, to the honor and glory of God. And we live to God by living wisely, godly, justly. Tit. 3. 12. Wisely, in respect of our selves: godly, in respect of God: justly, in respect of [ 30] men:

That we may live wisely, we must observe two rules. The first: we must labor with all diligence, and with all speed, that we may be worthy to stand before the son of man at his coming. And therefore we must labor to be in Christ, [ 35] having true faith and good conscience. Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdom to be wise for our souls, and for everlasting happiness: and it was the folly of the foolish virgins, that they did not surnish themselves with the oil of grace in time convenient. The second rule: we must in this world come as near heaven and the happiness of life everlasting, as may be. Psal. 3. 14. And for this cause we must join our selves to the assemblies where the word is preached, prayer made, and sacraments administered: for there is the gate of heaven. Consider the practice of Moses, Heb. 11. 25, 26. and of David, Psal. 84. 10. Again, being [ 5] absent from heaven both in body and soul, yet we must have our conversation there, by the cogitation of our minds, and by the affections of our hearts. Phil. 3. 21.

That we may live godlily, seven rules must be remembered. The first: we must bring our selves into the presence of the [ 10] invisible God: yea, we must set our thoughts, wills, affections, and all we do in his sight and presence: and we must evermore remember whatsoever we do, that we have to deal with God himself. In this regard Enoch is said to walk with God, [ 15] Gen. 5. 24. Abraham and Isaac before God, Gen. 17. 1. and 48. 15. and David, 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 revealed in the word, or by [ 20] any event. It is not enough to know God's will, but when time and place serves, we must acknowledge it. Rom. 12. 2. Col. 1. 10.

The third: we must bring our selves in subjection to the known will of God, and captivate all our senses unto it: and suffer God to set up his kingdom in us. Rom. 12. 1. [ 25]

The fourth: when we have offended God, we must instantly humble our selves before his majesty, confessing our offenses, and making instant deprecation for mercy. Thus did Ezra, chap. 9. and Daniel, chap. 9. and David, Psal. 32. 3.

The fifth: in all our miseries and adversities, we must be silent [ 30] in our hearts, by quieting our wills in the good will of God. Psal. 4. 4. Examine yourselves, and be still. Psal. 37. 7. be silent to Jehovah. Consider the example of Aaron, Levite. 10. 3. of David, Psal. 39. 9. of the Jews, Act. 11. 18.

The sixth: in all things we do or suffer, we must depend [ 35] on the goodness, providence, and mercy of God, for the success of our labors, and for ease or deliverance out of misery. This is to live by faith: and, as Peter saith, 1. Pet. 3. 17. to sanctify God in our hearts.

The last: in all things we must give praise and thanks to God: and that for our miseries, and afflictions, Job 1. 22. for in them, God mingles his justice, with mercy, whereas he might utterly condemn us.

That we may live justly in respect of men, two rules must be [ 5] observed. The first: we must make God in Christ, our treasure and our portion, and his favor and blessing, our riches. Then shall not the vile sins of avarice, and ambition, bear sway in us: and then shall we learn with Paul to be content in any estate, Phil. 4. 11. because howsoever the world go, we have [ 10] our portion and treasure. The second, we must love God in loving of man: and serve him in doing service to men by the offices and duties of our callings. They which labor in their callings for this end to get riches, honors, and to set up themselves in this world, profane their callings, and practice injustice. [ 15] For not self love, but love to God, in duties of love to men, must bear sway in all our actions.

Thus we see what it is to live to God. Now we are all to be exhorted, to order our lives in this manner. For first of all, we are God's: and therefore we must glorify God both in our bodies [ 20] and souls, 2. Cor. 6. 20. Secondly, the end of our justification and redemption is, that we may live to God. And it is great wickedness to pervert the order of God, by living to our selves and the iusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spiritual and a renewed life: the second [ 25] in death, when the body goes to the earth, and the soul to heaven: the third, in the last judgment, when body and soul reunited, enter into the presence of God. Therefore that we may be saved, we must live unto God in this life: for we can never come to the second degree of life, but by the first. And [ 30] we must not imagine, that we can step immediately out of a lewd and wicked life, into everlasting happiness in heaven. Lastly, the grace of God in the ministry of the Gospel hath appeared, and long taught us, and called upon us, to live unto God. Therefore unless we be ashamed and confounded for [ 35] our sins, and begin with all speed to live unto God, it will be worse with us, then with Sodom and Gomorrhah, and many other nations.

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. [ 10] Again, here Paul sets down the true preparation to spiritual life. For God first kills, and then he makes alive. And the measure of spiritual life, is according to the decay of original sin. This preparation, stands in two things: the first is, fellowship with Christ in his cross, and Passion, in these words, [ 15] I am crucified with Christ. The second, is Ab • egation, or Annihilation (as some call it) in these words, Not I anymore.

For the better understanding of these words, we must observe, [ 20] first, that Paul speaks not this of himself particularly, but he speaks in the person of the Christian Jews, before whom he now reasoneth with Peter: nay in the person of all believers. For all that believe are buried into his death. Rom. 6. 4. Secondly, it must be observed, that Paul speaks this of himself [ 25] not as he is a man consisting of body and soul, but as he is a sinner carrying about him the body of sin. Rom. 6. v. 6. Further, it may be demanded, upon what ground he should say, I am crucified with Christ? Ans. There be two reasons of this speech. One is, that Christ upon the cross, stood not as a [ 30] private person, but as a public person, in the room, place, and stead of all the Elect: and therefore when he was crucified, all believers were crucified in him; as in the Parliament, when the Burgess gives his voice, the whole corporation is said to consent by him, and in him. The second reason is this. In the [ 35] conversion of a sinner, there is a real donation of Christ, and all his benefits unto us: and there is a real union, whereby every believer is made one with Christ. And by virtue of this union, the cross and passion of Christ, is as verily made ours, as if if we had been crucified in our own 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 heavenly places. Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded. Moreover, the benefits that arise of this communion with Christ in his [ 5] passion, are two. One is, Justification from all our sins, Rom. 6. 7. The second, is Mortification of sin by the virtue of the death of Christ, after we are engrafted into him. Thus much of the meaning.

The use. Superstitious persons take occasion by the passion [ 10] of Christ, to stir up themselves to sorrow, compassion, and tears, by considering the pitiful handling of Christ, the sorrow that pierced the heart of the virgin Marie, and the cruelty of the Jews. But this is a human use, that may be made of every history. [ 15]

The right use is this: we are in mind and meditation to consider Christ crucified: and first, we are to believe, that he was crucified for us. This being done, we must go yet further, and as it were spread our selves on the cross of Christ, believing and withal beholding our selves crucified with him. [ 20] Thou wilt say, this is a hard matter, I cannot do it. I say again, this is the right practice of faith: strive therefore to be settled in this, that the body of thy sin is crucified with Christ. Pray instantly by asking, seeking, knocking, that thou mayest thus believe. This faith, and persuasion, is of endless use. First, it is [ 25] the foundation of thy comfort. If thou believe thyself to be crucified with Christ: thou shalt see thyself freed from the dominion of the law and sin, from hell, death, and condemnation; and to thy great comfort shall see thyself to triumph over all thy spiritual enemies. For this Christ doth, Col. 2. 14. [ 30] and thou dost the same, if thou be settled in this, that thou art crucified with him. Secondly, upon this persuasion, thou shalt feel the virtue of the death of Christ to kill sin in thee, and to raise thy dead soul to spiritual life. When the Sunamites child was dead, Elisha went and lay upon him applying face to [ 35] face, hand to hand, and foot to foot: and then his flesh waxed warm, and revived, 1. King. 4. 34. even so apply thyself to Christ crucified, hand to hand, foot to foot, heart to heart; and thou shalt feel in thyself a death of sin, and the heat of spiritual life to warm and inflame thy dead heart. Thirdly, if thou believe thyself to be crucified with Christ, thou shalt see the length, the breadth, the height, the depth of the love of god in Christ. For thy sins are the swords, and the spears that crucified Christ: and yet thou hast all the benefit of his passion. Lastly, if thou canst believe that thou art crucified with Christ, thou shalt further be assured, that he is partner with [ 5] thee in all thy miseries and afflictions, to ease thee, and to make thee to bear 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 apply thy heart to crucify [ 10] the body of corruption in thee, by prayer, fasting, by avoiding the occasions, by abstaining frō the practice of sin, and by all good means. Behold a man hanged upon a gybbet. Thou seest he hath satisfied the law: and there is no further judicial proceeding against him: and withal thou seest [ 15] how he ceaseth from his thefts, murders, blasphemies: even so if thou canst behold thyself spread upon the cross of Christ, and crucified with him, there will be in thee a new mind and disposition, and thou wilt cease from thine old offenses. Again, being crucified with Christ, thou must be conformable [ 20] to Christ in thy sufferings. He suffered in love; and the more his passion increased, the more he shown his love: even so in thine afflictions and sufferings, thy love to God & man must be increased, though man be the cause of thine afflictions. Secondly, Christ suffered in obedience: Not my will, but [ 25] thy will be done: even so in all thy sufferings, thou must resign thyself to God, and quiet thyself in his will. Thirdly, Christ suffered in all humility, humbling himself to the death of the cross: even so we, in, and upon our afflictions, are to humble our selves under the mighty hand of God, confessing our [ 30] sins, and entreating for pardon. Fourthly, he suffered in faith as man depending on his fathers goodness, even in the midst of his passion: even so are we to do. Fifthly, he went on constantly in his sufferings to the very death: even so are we to suffer in the resisting of sin even unto the shedding of [ 35] our blood. Lastly, the principal 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 distress, then to seek deliverance. This conformity with Christ in his passion, is an infallible work and token of the child of God, and a sign that we are crucified with Christ.

Again, here we are to take notice of the false faith of many men. They can be content to believe that Christ was crucified for them: but there they make a pause: for they do not believe that they are crucified with Christ. Their faith therefore is but half a faith: and their profession is according. For they [ 5] have the form of godliness without the power thereof. They think that they believe the Articles of faith aright: but they are deceived. For to believe in Christ crucified, is not only to believe that he was crucified, but also to believe that I am [ 10] crucified with him. And this is to know Christ crucified.

Lastly, here we are to consider the abomination of the Church of Rome. For it most abuseth that, which is the greatest treasure in the world, namely, Christ crucified. For they make a very Idol of him, in that they worship him in, at, and before painted, and carved Crucifixes. For there is no such [ 15] Christ in heaven or in earth, that will be present when we pray, and hear us at Crucifixes. Again, they give Latria, divine honor, to devised and framed crucifixes: and thus they rob Christ of his honor.

Thus much of our Communion with Christ in his passion: [ 20] now follows the second part of preparation, namely, Abnegation. J live, yet not I anymore: that is, I live a spiritual life, yet not as I as a natural man. For in that regard, I carry myself as a man crucified, or after the manner of a dead man, suffering [ 25] nothing that is in me by nature, to reign in me, that Christ alone may live and reign in me. Here is a notable duty to be learned: we being crucified with Christ, must carry our selves as men crucified: and that in three respects. First, in respect of corruption of sinful nature. For in regard of our [ 30] sins, we are to esteem our selves unworthy of meat, drink, sleep, breathing: yea we are to esteem ourselves to be as vile as any of the creatures upon earth: and we are to deny ungodliness, and worldly lusts, not suffering any of them to reign over us. Secondly, we must carry our selves as dead men, in respect [ 35] of the good things that belong to nature, as honors, riches, pleasures, friends: all which in respect of preparation of mind, we must daily forsake for Christ's sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our own reason and will, and we must tread them under foot, making God's will, our wisdom, and will; and giving it lordship and dominion over us, our own wills in the mean season lying dead in us. Thus are we to carry our selves as dead men: and we are to be careful of it: that God may have pleasure in us we must forget our own people, and our fathers house. Psal. 45. 10. That we may buy the pearl, we [ 5] must sell all we have, our wills, our affections, and the dearest things in the world. He that would live when he is dead, must die while he is alive: and we must now lay out our selves as dead persons. Corruption of nature, reason, and will, must be [ 10] dead in us, that Christ alone may live and reign in us.

The third point concerning spiritual life is, touching the Original and well-spring thereof, in these words, That Christ may reign in me. For the better conceiving whereof, three points are to be observed. The first, that Christ is not only the [ 15] Author, with the father & the H. Ghost, but also the Roote of life, having life in himself that he may conuaie it to all that believe in him. He is the true vine, and we are the branches. John. 15. 1. he is an appointed head to his Church. Eph. 1. 22. he is the prince of life. Act. 3. 15. he is a quickening spirit. 1. Cor. 15. 45. [ 20] And in this regard is he said to live in us, namely, as a root in the branch, or as the head in the members. The second point is, that there must be an Union with Christ, before we can receive life from him, and he live in us. If ye abide in me, and I in you, ye shall bring forth much fruit. John. 15. 4. We must be grafted [ 25] with him, before we can be conformable to his death and resurrection. Rom. 6. 5. And again, we must be taken out of the wild olive, and set in the true olive. Rom. 11. 24. Thus much Paul signifieth, when he saith, Christ lives in me. Of this conjunction, two things must be noted. The first, that it is a [ 30] substantial union: in that the person of him that believeth, is united to the person of Christ. For we must eat the flesh of Christ, and drink his blood, before we can have life abiding in us, John. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Again, this Union is spiritual, because it is made by the bond [ 35] of one spirit. 1. Cor. 12. 13. By one spirit we are baptized into one body. And no man is to marvel, that we on earth should be joined to Christ in heaven. By civil contract man and wife are one flesh, though distant many miles asunder: why then may not we be joined to Christ by virtue of the covenant of grace? considering no distance of place can hinder the being of the spirit of Christ in us. The third point is, that after this union with Christ, he must further communicate himself unto us, before we can live by him, and he in us. To this purpose S. John saith, that God hath given us life: that this life is in the son: [ 5] that he which hath the son hath life. 1. John. 5. 12. For the conceiving of this truth, two questions may be demanded. One, in what order Christ gives himself unto us? Ans. Christ first of all, gives his flesh and blood, that is, himself: and then secondly, his gifts, namely the efficacy, and merit of his death. The [ 10] institution of the Lord's Supper showeth plainly, that we are not partakers of the benefits of Christ, unless first of all Christ himself be given unto us. The second question is, how Christ can be said to live in us? Ans. He is not in us in respect of local presence, but by the supernatural, and special operation of his [ 15] spirit. 1. Cor. 6. 17. The operation of the spirit, is threefold. The first is, when God imputes the righteousness of Christ to them that believe, and withal gives the Right of eternal life, and the Earnest of this right, namely, the first fruits of the spirit. Hereupon justification is called the Justification of life. Rom. 5. [ 20] The second is, Viuification by the virtue of the resurrection of Christ. Phil. 3. 10. And this virtue is the power of the Godhead of Christ, or the power of the spirit, raising us to newness of life, as it raised Christ from the death of sin. And by this power, Christ is said to live in them that believe. The third is, [ 25] the Resurrection of the dead body to everlasting glory, in the day of judgment. Rom. 8. 11.

Thus then the meaning of the words is evident: that Christ as a root, or head, lives in them that are united to him, and that by the operation of his spirit, causing them to die unto their [ 30] sins, and to live unto God. And again, it must be remembered, that Paul speaks this not privately of himself, but generally in the name of all believers. For he saith, 2. Cor. 13. 5. Know ye not that Christ is in you, except ye be reprobates?

The use. Hence it follows, that they which are true believers, [ 35] cannot make a practice of sin: and again, that they sin not with the full consent, or swinge of their wills. Because, Christ lives in them, and restrains the will in part. When they sin therefore, they sin not of malice, but of ignorance, or infirmity.

Secondly, the true believer, cannot wholly fall away from grace: because the life of Christ cannot be abolished. As Christ died but once, and forever after lives to God: so they that are in Christ, die once to sin, and live eternally to God. Rom. 6. 10. The virtue, and power of God, that was shown in raising Christ to life, is likewise shown in quickening them that [ 5] do believe. Eph. 1. 19. He therefore that is made alive to God, dies no more, but remains alive as Christ doth.

Thirdly, they which are true believers, are a free and voluntary people obeying God, as if there were no law to compel [ 10] them. For they have Christ to live in them. Read Psal. 110. 2. The spirit of life that is in Christ is also in them; and that is their law. Rom. 8. 2. It is the property of the child of God to obey God, as it is the nature, and quality of the fire to burn when matter is put to it. [ 15]

It may here be demanded, how we may know that Christ lives in us? Ans. By the spirit of God. 1. John. 3. 24. And the spirit is known by the motions, and operations thereof. The first whereof, is a Purpose to obey God, according to all his commandments that concern us, with an inclination of our [ 20] hearts to the said commandments. Paul saith, he was sold under sin: and yet withal he adds, that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loves God, and keeps his commandments hath the father and the son dwelling in him. John. 14. 23. Let this be observed. Pharaoh, [ 25] when God's hand was upon him, confessed he was a sinner and his people, and requested Moses, and Aaron, to let the people go. But after God had withdrawn his hand, he returned to his old course. The like do sick men: they make promise to amend their lives, and they request their friends to pray for [ 30] them: but when they are recovered, they forget all their fair promises. The reason is this. There is conscience in them; and by it they know themselves to be miserable sinners: but they want this purpose to obey God, and the inclination to his laws: and therefore indeed they hate not their sins, but rather the [ 35] commandment of God. The second operation, and sign of the spirit, is a mind and disposition, like to the mind and disposition of Christ: which is to do the will of God, to seek his glory, and to apply himself to the good of men in all duties of love. The third and last (to omit many) is to love Christ for himself, and to love them that love Christ, and that because they love Christ. This is a true sign, that we have passed from death to life. 1. John. 3. 14. It may here be said, how can Christ be said to live in us, considering we are laden with afflictions and miseries? Where Christ lives, there is no misery. Ans. In the [ 5] midst of all miseries, the life of Christ doth most appear. Where natural life decays, there spiritual life takes place. 2. Cor. 4. 10. I bear in my body the mortification of our Lord Jesus, that the life of Jesus may be made manifest in me. God's power is made manifest in weakness. 2. Cor. 12. Again, it may be said, if [ 10] Christ lived in us, we should not feel so many corruptions as we do. Ans. The life of Christ is conveyed unto us, by little and little. God having wounded and slain us, first binds us up, then he revives us, and the third day he raiseth us up. Hos. 6. 1. Again, nature feels not nature, nor corruption feels corruption, [ 15] but grace: therefore it is the life of Christ in us that makes us feel the mass, and body of corruption.

Furthermore, here we are to take notice of the common sin of our days. Men will not suffer Christ to live in them, and to rule over them. It is reputed a small matter; but it is a [ 20] grievous offense. The Gentiles say, Let us break their bands and cast their cords from us. Psal. 2. 2. And it is was the sin of the Jews to say, We will not have this man to reign over us, Luc. 19. 14. And therefore Christ saith, bring them hither, and slay them before me. [ 25]

Lastly, here we learn our duty: and that is so to live, that we may be able to say with good conscience, that Christ lives in us: we must seek his kingdom above all things, and take his yoke on us. It will be said, what must we do that Christ may live in us? Ans. We must use the means appointed, meditation [ 30] of the word, prayer, sacraments: and withal we must spiritually eat the flesh of Christ, and drink his blood. John. 6. 57. And that we may eat him, we must have a stomach in our souls like the stomach of our bodies, and we must hunger and thirst after Christ: and therefore we must feel our own [ 35] sins, and our spiritual poverty, and have an earnest lust and appetite after Christ, as after meat and drink. When Sisera was pursued by the army of the Israelites, he cried to Jael and said, Give me drink, I die for thirst. Judge. 4. 19. even so we being pursued by the sentence of the law, by the terrors of hell, death, and condemnation; must fly to the throne of grace, and cry out, saying, Give me of the tree of life, give me of the water of life: I perish for thirst. Then shall our wretched souls be quickened, and revived to everlasting life. Math. 5. 6. Rev. 21. 6.

In the fourth place, here is set down the Means of spiritual [ 5] life, in these words, And in that I now live in the flesh, I live by the faith of the son of God, who hath loved me, and given himself for me. And that the doctrine may the better appear, I will stand a while to show the meaning of them. By flesh, is meant the mortal body, or the frail condition of this temporal life. [ 10] Heb. 5. 7. and 1. Pet. 4. 2. And therefore to live in the flesh, is to live a natural life by eating, drinking, sleeping. Further, Paul saith that living in the flesh, he lived by faith: and for the better conceiving of this, two questions may be demanded. The first is, Why a believer is said to live by faith? Ans. There be two [ 15] causes. First, faith is an Instrument to unite us to Christ: and by means of this union, we receive life from Christ: for Christ dwells in our hearts by faith. Eph. 3. 17. Secondly, faith is a Guide, to order and govern temporal life, in all good manner according to the will of God. And this faith doth, by a divine [ 20] kind of reasoning framed in the mind, whereby it urgeth, and persuadeth to good duties. Rom. 6. 11.

The second question is, How men live by faith? Ans. The child of God lives a double life in this world: a spiritual, and a temporal. The spiritual stands specially in three things; Reconciliation [ 25] with God: renovation of life: and good works. Now in our Reconciliation with God, we live in this world only by faith. For we have, and enjoy pardon of sins, imputation of justice, and acception to life eternal, only by means of our faith. Rom. 4. 4. & 5. 1. [ 30]

Again, in the renovation and change of our lives, we live by faith. For our faith in Christ purifieth our hearts, Act. 15. 9. partly, by deriving holiness and purity from Christ unto us, who is our sanctification: and partly, by moving and persuading of us to holiness and newness of life. 1. John. 3. 3. [ 35]

Lastly, in the doing of every good work, we must live by our faith. For first there must be a general faith that the work in his kind pleaseth God. Rom. 14. 25. Secondly, justifying faith must give a beginning to the work. I believed, therefore I spake. Psal. 116. 12. Thirdly, after the work is done, faith must cover the defects thereof, that it may be acceptable to God. Heb. 11. 5.

Temporal life, stands in cares, or miseries: and miseries, are outward afflictions, or inward temptations. And in all our [ 5] worldly cares, we are to live by faith. For our care must be to do our office, and the labor of our calling, with all diligence. This being done, we must there make a pause: and for the success of all our prayers, and labors, we must cast our care on God. 1. Pet. 5. 7. [ 10]

Likewise, in our afflictions we are to live by faith. For our faith is to assure us, that God according to his promise will give a good issue. 1. Cor. 10. 12. And though all temporal things fail us, it makes us retain the hope of mercy and of eternal life. Thirdly, it makes us wait God's leisure for our deliverance. [ 15] Isa. 16. 28.

Lastly, in our Temptations we are not to live by feeling, but by faith: yea against feeling, to rest on the bare promise of God; when we feel and apprehend nothing but the wrath of God. And thus we see how the believer lives by his faith in [ 20] this world.

It may be said, What is the faith we live by? Answer is here made: It is the faith of the son of God. And saving faith is so called; because Christ is not only the Author of it, and the object, or matter of it, but also the Reuealer of it. For there was [ 25] a certain faith in God, which was put into the heart of man in the creation, which also the moral law requireth: but this faith in the Messias, was not known till after the fall; and then it was revealed to the world by the son of God.

Again, it may be said, What is this faith of the Son of [ 30] God? Answer is here made: A faith whereby. I believe that Christ hath loved me, and given himself for me.

These words then thus explained, are an answer to an objection, which may be framed thus: Why shouldest thou say, that thou livest not, but that Christ liveth in thee; considering [ 35] thou livest in the flesh, as other men do? Answer is made, Though I live in the flesh, yet I live by the faith of the son of God.

The use. Here first of all they are to be blamed, that live by sense, like beasts: believing no more then they see, and trusting God no further then they see him. For, if a man whom we see and know, make a promise to us, we are comforted: yet if God, who is invisible make in his word far better promises (as he doth,) we are not in like sort comforted. Again, we put too much confidence in means. If we have good callings, house, land, living, we can then trust in God: but when means [ 5] of comfort fail, we are confounded in our selves, as if there were no God. We are like the usurer, who will not trust the man, but his pawn: even so we trust not God upon his bare word, without a pawn. If he come to us with a full hand, and with the pawn of his good gifts, and blessings, we trust him; [ 10] else not.

Again, they are to be blamed, that live only by the guidance of reason. For many dispute thus: I deal truly and justly with all men, and live peaceably with my neighbors: therefore God will have me excused. But there must be a better [ 15] guide to everlasting life; namely, faith in Christ: else shall we miss of our mark.

Thirdly, they deceive themselves, that think they may live as they list: and call upon God when they are dying, and [ 20] so die by faith. It is well if they can die by faith: but that they may so die, they must live by faith.

Lastly, they are to be blamed, that spend their days in worldly cares, so as no good thing can take place. This is the life of infidels. And where true faith reigns, it cuts off the multitude of cares, and makes us cast them on God. [ 25]

Moreover, here we see what we are to do in perilous times, as in the time of plague, famine, sword, when present death is before our eyes: we must then live by faith. When Noeh heard of the flood, he prepared such means as faith would afford for the saving of himself, and his family. Abraham, Isaac, Jacob, [ 30] by faith lived as pilgrims in a strange land, and were content. Moses left Pharaoh's court, and feared not the wrath of the king: because by faith he saw him that was invisible, Hebr. 11. 27. David in the fear of present death, comforted himself in the Lord his God, 1. Sam. 30. 6. When Jehoshaphat knew not what [ 35] in the world to do, he lift up the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agony and passion of the cross, by faith commended his soul into the hands of his father. Of the Saints of the New Testament, some were racked, some were stoned to death, and that by faith. Heb. 11. 36. We must therefore all of us, learn to live by faith: and for this cause we must acquaint our selves with the word, and promises of God; and mingle them with our faith: else shall the life of a man in the world be worse, then the life of a beast. [ 5]

Again, in these words [who hath loved me, and given himself for me] the nature and property of justifying faith is set down, which is to Applie the love of God, and the merit of the passion of Christ, unto our selves. And therefore the Papists are deceived, who say, that hope applieth, and not faith. It may be [ 10] alleged, that Paul speaks these words privately of himself. Ans. He speaks them in the name of all believers, Jews and Gentiles. For (as we may see in the former verses) that which concerned Peter, and the rest of Christian Jews, he applies to himself, least his speech should seem odious. [ 15]

Again, it may be objected, that all believers cannot say thus, Christ hath loved me, and given himself for me. Ans. If the mind be fixed on Christ: and there be also a will and endeavor to believe and apprehend Christ; there is faith indeed. For God accepts the true and earnest will to believe, for faith. [ 20] We are not saved for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehendeth. The Israelites which looked upon the brazen serpent with one eye, or with a squint-eye, with half an eye, or dim sight, were healed, not for the goodness of their sight, but for [ 25] the promise of God. The poor in spirit, are blessed. Now they are poor in spirit, who find themselves empty of all goodness, empty of true faith, full of unbelief, and unfeignedly desire to believe. So then if we grieve, because we cannot believe as we should, and earnestly desire to believe, God accepts [ 30] us for believers.

Again, in these words [who hath loved me, and given himself for me] S. Paul sets down the reason or argument, which faith useth in the mind regenerate, to move men to live to God. And the reason is framed thus: Christ loveth thee, and hath given [ 35] himself for thee: therefore see thou live to God. Read the like, Rom. 12. 1. and 2. 4. and Psal. 116. 12.

By this we are to take occasion, to consider and to bewail the hardness of our hearts, who do not relent from our evil ways, and turn unto God upon the consideration of his love in Christ. The waters of the Sanctuary have long flowed unto us: but they have not sweetened us, and made us sauerie: therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits. Eze. 7. 11.

The meaning, Grace in Scriptures signifieth two things: the [ 10] free favor of God; and the gifts of God in us. And where the holy Ghost entreats of justification, grace in the first sense, signifies the good will, and favor of God, pardoning sins, and accepting us to life everlasting, for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word used in this [ 15] place. And when Paul saith, I do not abrogate the grace of God; his meaning is, I do not make void, or frustrate the grace of God in respect of myself, or in respect of other believers, by teaching the justification of a sinner by saith alone. He adds, [ 20] If righteousness be by the law; that is, if a sinner be justified by his own obedience, in performing the law, then Christ died without cause. The word 〈 in non-Latin alphabet 〉 , freely, translated without cause, hath a double signification. One is, when it signifies as much as without price, or merit. Math. 10. 8. Ye have received freely, give freely. [ 25] The second is, when it signifies rashly, without just, or sufficient cause: as Psal. 69. 4. Mine enemies hate me freely, (as the Seuentie translate) that is, wrongfully, or without just cause. Thus here is Christ said to die freely, that is, in vain, or without cause: because if we be justified by obedience to the law, then Christ died [ 30] in vain, to make any satisfaction to the law for us.

These words are an answer to an objection. The objection is this: If thou teach that a sinner is justified only by his faith in Christ, then thou abolishest the grace of God. The answer is negative. I do not by this doctrine abrogate the grace of God. And there is a reason also of this answer: If we be justified [ 35] by our own fulfilling of the law, then Christ died in vain to fulfill the law for us.

The use. First, let us mark that Paul saith, he doth not abrogate the grace of God: and why? because he will suffer nothing in the cause of our justification to be joined with the obedience of the death of Christ. And hence we learn, what is the nature of grace. It must stand wholly, and entirely in it self. God's grace cannot stand with man's merit. Grace is no grace, unless it be freely given every way. Rom. 4. 4. To him that worketh [ 5] the wages is given, not of grace, but of desert. Rom. 11. 6. If election be of grace, then not of works, else is grace no grace. Grace, and works of grace in the causing of justification, can no more stand together, then fire and water. By this we are admonished to be nothing in our selves, and to ascribe all that we are, or [ 10] can do, to the grace of God.

Again, here we see our duty, and that is to be careful not to abrogate the grace of God unto our selves. But how is that done? Ans. We must strip and empty our selves of all righteousness, and goodness of our own, even to the death, and [ 15] withal hunger and thirst after Christ and his righteousness. Math. 5. 6. Luk. 1. 35.

Thirdly, Paul here sets down a notable ground of true religion; That the death of Christ is made void, if anything be joined with it in the work of our justification, as a means to [ 20] satisfy God's justice, and to merit the favor of God. Therefore the doctrine of justification by works, is a manifest error. For if we be justified by the works of the law, then the judgment of the holy Ghost is, that Christ died without cause. Again, the doctrine of human satisfactions is a device [ 25] of man's brain. For if we satisfy for our selves, then did Christ by death satisfy in vain. Thirdly, it is a false and wicked, (though a colorable invention) to say, that Christ by his death merited, that we should merit by our works. For if we merit by works, Christ died in vain to merit by his own death. [ 30] This is the sentence of God, who cannot err. Lastly, here we see the Church of Rome erreth in the foundation of true religion: because it joineth the merit of man's works, and the merit of the death of Christ, in the justification of a sinner. And therefore, we may not so much as dream of any reconciliation [ 35] to be made with that religion; for light and darkness cannot be reconciled, nor fire and water. Here the Papists answer, that Paul in this text speaks against them, that looked to be justified by the natural observation of the law, without the death of Christ. But it is false which they say. For Paul here speaks against Christian Jews, who joined the law and the Gospel: and looked to be justified both by Christ, and by the works of the law: and not by works of the law, done by strength of nature, but by works of grace.

CHAP. III. [ 5]

T Hat we may see how this chapter depends [ 20] on the former, we must repeat the principal argument of the Epistle: If I was called of God, & my doctrine be true, then ye should not have revolted to another Gospel: but I was called [ 25] of God, and my doctrine is true: therefore ye should not have revolted to another Gospel.

The first part of the minor, that Paul was called of God, was [ 30] handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreover, the Conclusion of the argument set down Chap. 1. v. 6. is here again repeated, namely, that the Galatians should not have revolted to another Gospel. And withal Paul here notes the causes of their [ 35] Reuolt: and they are two. One, is folly, O foolish Galatians. The other is, the deceit of false teachers, who hath bewitched you?

Whereas Paul saith, O foolish Galatians, that we mistake not his example; three questions may be demanded. The first is, In what respect he gives this hard judgment against them? Ans. Three things are subjected to Judgment, the doctrines of men, the lives of men, and the persons of men. Doctrines are to be judged by the word, and the lives of men: yet ordinarily, [ 5] the persons of men are not to be judged. For the saying is true, that three things are not subject to judgment: the Counsels of God, the Scriptures, and the persons of men. And in this place Paul gives judgment, not against the Galatians themselves, or against their persons, but against their new conceived doctrine, [ 10] and against their practice in Revolting.

The second question is, whether this judgment be righteous and true judgment? Ans. It is: because it is upon good ground. For first of all, Paul gives this censure, by virtue of his calling: because his office was to reprove and correct [ 15] vice. Tit. 1. 9. and 2. 15. Secondly, it was in truth. For indeed they overturned the passion of Christ: and therefore he could not call them less then fools. Thirdly, this judgment was given in love. For Paul intended, and desired nothing in this speech, but their good and amendment. Upon like grounds [ 20] Isai calls the Israelites, people of Sodom and Gomorrhah, Isa. 1. Christ calls the two disciples, foolish, and slow of heart to believe, Luk. 24. 25. Paul calls the Cretans liars and slow bellies, Tit. 1. 12. But Matth. 5. 22. may be objected, where he is said to be in danger of a Council, that saith, Thou fool. Ans. The place [ 25] is to be understood of them that charge men with folly, with a mind to reproach them, and in way of revenge: which, Paul in this place doth not.

The third question is, whether we may use like judgment against men? Ans. Upon like grounds we may, if we have a [ 30] warrant, and calling from God so to do. For all judgment is God's Rom. 14. 10. if this judgment be in truth: if it be in charity, for the amendment of the parties, and for the good of others. Otherwise, if these grounds fail us, we may not give judgment against any man, but must follow the judgment of [ 35] charity which thinks no evil, hopes the best, and construes all things in the best part. 1. Cor. 13.

To come to the second cause, Paul saith, Who hath bewitched you? that is, who hath deceived you, as if ye were bewitched by some enchantments. Here Paul takes it for a confessed truth, that there is witchcraft, and witches. And that we may the better conceive his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Ans. It is a Satanical operation, whereby the senses of men are deluded. For the devil can by certain means, delude and corrupt the fantasy, or the imagination; and cause men to think that of [ 5] themselves, which is otherwise. There is a disease called Lycanthropia, in which, the brain being distempered, men think themselves to be wolves, and carry themselves as wolves. And in this disease the devil hath a great stroke. Again, the devil can delude the outward senses, as the hearing, and the sight. [ 10] Thus Jannes and Jambres turned their rods into serpents, before Pharaoh, and brought frogs, by deceiving the eye, and not in truth, Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth. 1. Sam. 28. [ 15]

The second question is, if this witchcraft be an operation of Satan, howmen should be said to do it? for Paul saith, who, or what man hath bewitched you? Ans. Men do it by league, and confederacy with the devil. The enchanter charms by joining societies. Psal. 58. 5. The devil seeks whom he may devour: [ 20] and therefore, where he finds a fit person to work upon, he infinuates and offers himself. And after men be in league with him, he hath a word and sacraments for them, as God hath: and he requireth faith, as God doth. And look as thieves, some lie in the way, some in the wood: and they in the [ 25] way (when a bootie comes) give a watchword to the rest, and then all are at hand together: Even so when men in league with the devil use charms, imprecations, curses, praises, superstitious inuocations, according to his appointment, and other Satanical ceremonies, a watchword is likewise given unto him, [ 30] and he is straight at hand to do the intended seat. Thus, and no otherwise, are men said to bewitch, or delude the eye.

That which Paul saith to the Galatians, if he were now living among us, he would likewise say to us, O foolish nation, who hath bewitched you? We are wise in matters of the world: but in [ 35] matters concerning the kingdom of heaven, the most of us are fools, besotted, and bewitched with worldly ears, and pleasures, without sense in matters of religion, like a piece of wax without all form: fit to take the form and print of any religion. And we must take heed, least this our foolishness, and intoxication of our senses, lead us headlong to perdition. And therefore we must learn the way of life in humility. Psal. 25. 9. We must obey it, and in obedience we shall learn it. John. 7. 17. We must as heartily love the word of God, as in mind we [ 5] conceive it; least by not loving of it we be given up to strong illusions to believe lies. 2. Thess. 2. 10. Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to everlasting life.

To proceed further, the delusion or bewitching of the Galatians, [ 10] is set forth by two arguments. The first is, the ende, in these words, that ye should not obey the truth. Before I come to the consideration of these words, a doubt must be resolved. For some man may say, that this Epistle is corrupted: because these words are wanting in sundry translations, and editions of [ 15] the Bible: and Jerome saith, that they were not found in the copies of the bible in his days. Ans. In the Editions and translations of the bible, there are sundry differences, and diversities of readings: and these differences are not the fault of the Scripture, but of the men which used to write out the bible: [ 20] for the bible heretofore was spread abroad, not by printing, but by writing. Again, though in the books of the bible there be sundry varieties of reading, yet the providence of God hath so watched over the Bible, that the sense thereof remaineth entire, sound, and incorrupt, specially in the grounds of religion. [ 25] And not the words principally, but the sense is the Scripture. And that which I say appeareth in this text: for whether these words be left in, or put out, the sense of the verse, is one and the same.

These words, that ye should not obey the truth, are meant of the [ 30] obedience of faith. Rom. 1. 5, and 16. 28. And the obedience of faith is propounded unto us without adding, detracting, or changing. And this the Galatians did not: for they added justification by works, to the doctrine of Paul, touching justification by faith alone: by which addition they depraved the [ 35] truth, and shown that indeed they believed not the truth. Here let us observe the scope of all the malice of the devil: and that is, to hinder, or overthrow our faith. The first thing the devil aimed at in our first parents, was to overthrow their faith, and to cause them to doubt of the truth of God's word. The first temptation wherewith our Savior Christ was assaulted, was against his faith, as he was man: If thou be the son of God thou canst cause these stones in thy hunger to be made bread: but thou canst not cause these stones to be made bread: therefore thou art not the child of God. The devil desired to sift out all the faith of the Apostles, and to leave in them nothing [ 5] but the chaff of unbelief. Luk. 22. The devil blinds the eyes of men that the light of the Gospel of Jesus Christ may not shine unto them. 2. Cor. 4. 4. This must teach us, that we must not only hold and know the true religion for the time, but also [ 10] build our selves upon our faith, Iud. v. 20. and be rooted and stablished upon our faith and religion, Col. 1. 23. and the rather, because it hath been the manner of this nation, wickedly to change religion with the times. And that we may indeed be rooted upon our religion, we must not boast of the greatness [ 15] and strength of our faith, but rather labor to see in our selves a sea of unbelief: heartily to bewail it, and to strive to believe, and so to go on from faith, to faith.

The truth here mentioned, is the heavenly doctrine of the Gospel: so called for two causes. First, because it is an absolute [ 20] truth without error. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not err. It may be said, they were men, as we are: and therefore subject to err, and be deceived in judgment. Ans. Judgment is twofold. One, conceived by the discourse of natural reason: [ 25] the other, conceived by the apprehension of things revealed by God. In the first, the Apostles and Prophets might err, and be deceived; as Nathan and Peter were. In the second, they could not: because it was framed in them, by the inspiration, and instinct of the holy Ghost. And therefore, they never erred, [ 30] either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthy truth, namely, the truth which is according to godliness, Tit. 1. It may be said, what is the truth? and how shall we know it, considering there be so many dissensions? Ans. First, make thyself fit [ 35] to know, and then shalt thou know the truth. And thou shalt be fitted to know the truth, if thou first of all give thyself to obey it. Read the golden text, John. 7. v. 17. Obey, and ye shall know.

The second thing, whereby the delusion of the Galatians is expressed, is the sign thereof, in these words, to whom Jesus Christ was described, &c. that is, to whom I have preached the doctrine of salvation by Christ, in lively and evident manner, even as if Christ had been painted before your eyes, and had been crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge [ 5] the truth, whē it was set forth unto them, (as it were) in orient colors. And where Paul saith, that Christ was before described, I refer it to the time before their revolt.

Here first, we are to observe, the properties of the Ministry [ 10] of the word. The first, that it must be plain, perspicuous, and evident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deals wickedly, in keeping the Scriptures in an unknown tongue. For this is to cover that from the people, which is to be painted [ 15] before the eyes of their minds. Again, that kind of preaching is to be blamed, in which there is used, a mixed kind of variety of languages, before the unlearned. For this is a sign to unbelievers. 1. Cor. 14. 22. And in this kind of preaching we do not paint Christ, but we paint out our own selves. It is a [ 20] by-word among us: It was a very plain sermon. And I say again, the plainer, the better.

The second property of the Ministry of the word, is, that it must be powerful and lively in operation, and as it were crucifying Christ within us, and causing us to feel the virtue of [ 25] his passion. The word preached must pierce into the heart, like a two edged sword, Hebr. 4. 12. true prophecy judgeth men, discovereth the things of the heart, and causeth men to to say, The Lord is within you, 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations, is in his mouth, Isa. 11. [ 30] 4. that is, in the Ministry of the word. Ier. 15. 19. And it is the same Ministry, which shaketh heaven and earth. Agg. 2. 5. By this it appeaeeth, that to take a text, and to make a discourse upon something in the said text, showing much invention of wit, and much reading, and human learning, is not to preach [ 35] Christ in a lively manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? yet something may be shown. Know therefore that the effectual and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of the Scripture, and that by it self: for Scripture, is both the gloss, and the text. The second is, savory and wholesome do ctrine, gathered out of the Scriptures truly expounded. The third is, the Application of the said doctrine, either to the information of the judgment, or to the reformation of the life. This is the preaching that is of power. Let all the sons of the [ 5] Prophets think upon these things, and study to be doers of them.

Furthermore, two questions are here resolved. The first is, whether Images be necessary in the congregations of the people of God? Ans. There are Christian Images, and Pictures, [ 10] and they are very necessary. And these Images, are Sermons of Christ, and the Right administration of the sacraments. For in them Christ is described and painted out unto us. As for the painted and carved images of the Papists, we utterly detest them, as Idols. They allege, that they are lay-men's books: [ 15] but Habakkuk saith, they are doctors of lies, Hab. 2. 18. And where the lively preaching of the word is, there is no need of them. And therefore Images were not established in Churches in these West parts, till after 700. years. As long as the church [ 20] had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden Images. It is further said, why may not we paint Christ in our churches with colors, as with words in sermons? Ans. The one, the Lord alloweth, [ 25] namely, the description of Christ in speech. But the caruing or painting of images in churches, and that for religious use, he condemneth. Exod. 20. 6.

The second question is, Whether there be now in the church of God, any sacrifice or oblation of Christ? Ans. There is after [ 30] a sort. For there is a lively representation of the passion of Christ, in the Preaching of the word, and in the administration of the Lord's supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, & sides. As for the sacrifice of the Mass, it is an abomination, and a mere mockery. For there the Priest, when he saith, Accept [ 35] these gifts, &c. is become a Mediator, between Christ and God: and the body and blood of Christ is offered in an unbloody manner; that is, blood is offered without blood: and the Priest, when he hath offered Christ, eats up all that he hath offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and enchanted with pretended shows of Fathers, Councils, Antiquity, Succession, &c.

Lastly, here we learn, what is the duty of all believers; [ 5] namely, to behold Christ crucified. Cant. 3. 11. O daughters of Zion, behold your king. But where must we behold him? Not in Roodes, and Crucifixes, after the Popish manner; but we must look on him, as he propounds himself unto us in the word, and sacraments. For thus is he the true object of our faith. And [ 10] how must we behold him? by the eye of faith, which makes us both see him, & feel him, (as it were) crucified in us. Here note, that implicit faith, (which is to believe as the Church believes,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, [ 15] whereby men neglect and pass by this contemplation of Christ. There is among us the evil eye that devoureth all it seeth: there is the adulterous eye: but where is the eye of faith to behold Christ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours, and us like unto [ 20] it? We love to trick and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of merchandise) but away with such vanities. If ye love to be painted: I will tell you what ye shall do. The office of the Ministers is to describe, and paint out [ 25] Christ unto us: let them paint Christ crucified in the heart, and set up his image there, and then shalt thou have a favorable complexion in the eye both of God, and man.

That this contemplation of Christ by faith, may take more place, and be the better practiced, consider the use of it. First, [ 30] by beholding Christ crucified, we see our misery and wickedness. For our sins are the swords, and spears which have crucified him. Zach. 12. 10. Secondly, this sight brings us true and lively comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against [ 35] us, cancelled, Coloss. 2. 14. we see the remission of our sins, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a universal change of us. The Chameleon takes to it the colors of the things which it seeth, and are near unto it: and the believing heart takes to, it the disposition, and mind that was in Christ crucified, by viewing, and beholding of Christ. This sight makes us mourn and bleed in our hearts for our offenses, when we consider, that Christ was crucified for them: and it makes us love Christ, when we consider the love of God in Christ crucified. [ 5]

Lastly, this thing must be a terror to all the ungodly. For they have no care to behold Christ, but by their lewd lives they crucify him: and for this cause in the day of judgment, they shall see with heavy hearts, Christ to be their judge whom [ 10] they have pierced. Revel. 1. 7. Better therefore it is, now in the day of grace to behold him with the eye of faith to our comfort, then now to despise him, and then to behold him to our everlasting shame, with the eye of confusion.

The sense of the words. When Paul saith, this would I learn of you, he meets with the conceit of the Galatians, who thought themselves wise: and the effect of his speech is this: I have called you fools: but it may be, that you think yourselves wise, [ 30] and me foolish: well, let it be so: then with all your wisdom teach me, and let me learn but one thing: and that is, by what means ye received the Spirit. Touching the phrase, Receiued ye the Spirit, three things must be observed. The first, that the Spirit sometimes signifies the essential spirit of the Father and [ 35] the Son, as 1. Cor. 12. 4. There is a diversity of gifts, but one spirit. Sometimes again, it signifies the effects, operations, or gifts of the spirit, as namely when flesh and spirit are opposed; as in this text. And further, when it signifies gifts, yet then the presence of the spirit is not excluded, but included. The second is, that here the Spirit signifies the spirit of adoption. Eph. 1. 13. Rom. 8. 16. The third is, that to receive the spirit, is not barely to receive the gifts of the spirit, (as we are said to have the sun in the house, when we receive the beams of the body of the sun being in heaven:) but in this receiving, there are [ 5] two things. One is, that the spirit is present in us; the other, that the same spirit testifieth his presence, by his special opera tion, and gifts of grace. Paul saith, Eph. 4. 30. Greeue not the spirit. Which is not meant of gifts, but of the very person of the spirit. And it must be remembered, that the effects and gifts of [ 10] the spirit, presuppose the presence of the spirit. By works of the Law, we are to understand, the doctrine of justification by the works of the law. By the hearing of faith, is meant the doctrine of the Gospel: hearing being put for the thing heard, namely, preaching: and faith, for the doctrine of justification by faith [ 15] in Christ crucified. For faith signifies not only the gift whereby we believe, but also that which is believed.

In the third verse, spirit signifies the operation of the spirit, whereby the inward man is renewed, and made like to God; or again, the Exercises of the inward man: and flesh signifies outward [ 20] things, or actions, that properly pertain to the outward man, as circumcision, and such like. Thus 2. Cor. 5. 17. flesh, and the new creature are opposed. And Paul saith, Rom. 9. 29. He is a Jew, that is a lew within, in the spirit, having the circumcision of the heart. To begun in the spirit, is to begin in godliness [ 25] and religion, inwardly in the exercises of the renewed heart.

The Resolution. In these words, is contained the first argu meant, whereby Paul proves the truth of his doctrine. It is framed thus: If ye received the spirit by my doctrine, my doctrine is true and ye foolish that add unto it, justification by [ 30] the works of the law: but ye received the spirit by my doctrine: therefore it is true, and ye deal foolishly that have added to it justification by works.

The major or first proposition, is not expressed, but the proof thereof in the third verse, thus: it is a point of extreme [ 35] folly when ye have begun in the spirit, to end in the flesh: therefore it is folly in you having received the spirit by my doctrine, to add anything unto it of your own.

The use. When Paul saith, Let me learn one thing of you, he notes the fault of the Galatians, and of sundry others, who when they have attained to a certain measure of knowledge in God's word, are presently puffed up with pride, and often think themselves wiser then their teachers. This was the fault of the Corinthians, 1. Cor. 8. 10. and of sundry in our days, who separate wholly from all our congregations, presuming to know that which they never learned of their teachers. That [ 5] this overweening pride may not take place, we must join the knowledge of our selves, with the knowledge of God's word, and mixe our knowledge with love. For love edesies, and bare knowledge swells the heart. [ 10]

Again, here when it is said, Receiued ye the spirit? that is, ye did not receive the spirit by the works of the law, but by the hearing of faith. Here, I say, we see the difference between the law, and the Gospel. The law doth not minister the spirit unto us: for it only shows our disease, and gives us no remedy. [ 15] The Gospel ministereth the spirit. For it shows what we are to do: and withal the spirit is given, to make us do that which we are enjoined in the Gospel.

Here also we learn, that the preaching of the Gospel, is necessary for all men, because it is the Instrument of God to confer [ 20] the spirit. Whole Peter was yet speaking, the spirit of God fell upon the Gentiles, Act. 10. 44. Paul saith, his ministry is the ministry of the spirit, 2. Cor. 4. 5. saving the ministers and others. 1. Tim. 4. 16. And the most learned have need of this ordinance of God. For suppose they have knowledge sufficient, [ 25] yet have they need of the spirit of God to guide, and govern them.

Further, let it be observed, what is the scope of all our hearing, and teaching: namely, that we may receive the spirit of God: without which spirit, we can do nothing. [ 30]

Moreover, Paul here sets down an infallible argument, whereby we may be assured that the Scripture is the word of God. For the scriptures in their right use (which is in reading, hearing, meditation) have the divine and supernatural operation of the spirit joined with them, to comfort in all distresses, [ 35] and in the very pang of death, and to convert the heart of man, making him in respect of righteousness, and holiness like unto God. This privilege have the Scriptures, Isa. 59. 21. and no word else.

Lastly, let us here observe the certain mark of true religion: and that is, that the preaching thereof confers the spirit of adoption. This doth not the pretended catholic Religion of the Papists: it doth not confer unto men the spirit to assure them that they are the children of God; because it teacheth that we are to be in suspense of our salvation. Again, by teaching [ 5] human satisfactions, & merits, it ministereth the spirit of pride and presumption, as also the spirit of cruelty, & not of meekness: for they of that religion, commonly delight in blood: and there have been no wars, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, have been at [ 10] one ende of them.

When Paul saith, v. 3. Beganne ye in the spirit, &c. he teacheth a divine instruction, that true godliness and Religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, [ 15] or the accomplishment thereof. The kings daughter is all glorious within. Psal. 45. 13. True worshippers worship God in the spirit. John. 4. 25. Rom. 1. 12. He is a Jew, that is a Jew not without, but within in the spirit, in the circumcision of the heart. Rom. 2. 29. God's service and kingdom, stands in justice, peace of conscience, [ 20] and joy in the holy Ghost. Rom. 14. 17. He that is in Christ must not know him in any carnal respects, but be a new creature. 2. Cor. 5. 17. Gal. 6. 17. Baptism is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for [ 25] the most part placeth religion in ceremonial performance of some outward duties. The Jew used to come to God with sacrifices, and to draw near to him with his lip, his heart being far from God. The Papist hath turned the Apostolic, and Catholic religion, into a mass of ceremonies, borrowed [ 30] partly from the Jews, and partly from the Gentiles. And the multitude among us, place their religion, in coming to the Church, in outward hearing, in receiving the sacrament, in some kind of formal praying. These things may not be condemned, but the power and life of religion lies not in these [ 35] things. Wherefore we must not stand upon outward & painted shows: but look what thou art between God, and thyself; that only art thou in religion. Thou prayest in the church: but thou mayest deceive the world in this. Tell me, dost thou pray at home? dost thou pray in thine own heart unto God, by the spirit of prayer? then thou prayest indeed. If thou canst approve thy heart unto God for any act of religion, then is it done indeed, else not. Remember this.

Furthermore, Paul here teacheth that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be advertised of many things. First, [ 5] here we must take notice of the folly of Popish religion. For it begins in God's mercy, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sin of our times. For in the practice of our [ 10] religion we are deceived. We are not now that which we have been twenty or thirty years ago. For now we see the world abounds with Atheists, Epicures, libertines, worldlings, neuters, that are of no religion: and sundry that have heretofore shown some forwardness, begin to faulter, and stagger, and to [ 15] look another way. This is not to begin and ende in the spirit: but to end in the flesh. We are betime to amend this fault, least if our former zeal be turned to present lukewarmes, God in in his anger spew us out.

Yong men must here be advertised as they grow in years [ 20] and stature, so to grow up in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.

Lastly, aged persons that have begun in the spirit, must look that they grow up in the graces of the spirit more then [ 25] others, that they may end in the spirit. It is said of the angel of Thiatira, that his love, service, and works, were moe at the last, then at the first, Reu. 2. 19. the same should be said of all aged persons. They which are planted in the house of God, bring forth fruit in their old age. Psal. 91. 16. It is the commendation [ 30] of the old man, that by reason of his manifold experience, he knows the father more then others. 1. John. 2. 14. It is the praise of Anna, that she continually served God in fasting and prayer being 80. years old. When the outward man decays, the inward man should be renewed. I speak all this the rather, [ 35] because aged persons are much wanting in this duty. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts usually end in the love of this present world. But they must be warned, that as they go before others in age, so must they also exceed in the graces of the spirit. We use to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a Good old man, who is more to be respected then twenty of younger years. Now aged persons when they grow in age, and not in the spirit, they loose their [ 5] honor, for age is a crown of glory when it is found in the way of righteousness. Prov. 16. 31. Let them therefore pray with David, Forsake me not, O Lord, in mine old age. Psal. 71. 9.

The interrogation, have ye? is as much as, ye have. Because the question in this place counteruailes a speech affirmative. And the words carry this sense: Ye have professed the Gospel, [ 15] and ye have suffered many afflictions for the same: but now have ye revolted from the Gospel, and therefore all your former sufferings are void, or in vain.

The words [if they be in vain] are a limitation or qualification of that which was said before: and they carry this sense: [ 20] Whereas I have said that your sufferings are in vain, I speak it not simply, but with some hope of your repentance: which if it be: then that which would be in vain, shall not be in vain.

In this verse, Paul sets down a second reason, to prove the [ 25] proposition of his first argument, on this manner: If ye received the spirit by my doctrine, then is my doctrine true, and ye fools in revolting from it. For by this means the things which you suffered well, ye now suffer in vain.

The use. When Paul saith, Have ye suffered, &c. he signifies [ 30] unto us the estate and condition of all believers in this life, that they must be bearers and sufferers. The reason. To this are we called, 1. Pet. 2. 21. for we are called to resign all revenge to God, and therefore of our selves to be bearers and sufferers. Math. 5. 39. Resist not evil. And we are called to imitate the [ 35] passion of Christ, who suffered being innocent, and being reviled, reviled not again. Moreover, it is for our good that we should bear and suffer. 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded, What if my cause be good, must I then suffer? Ans. Yea. The better thy cause is, the better are thy sufferings: they are blessed that suffer for righteousness. Paul commends himself by the multitude of his sufferings. 2. Cor. 11. 13. Again, it may be demanded, how long we must suffer? Ans. Even to the shedding of our blood, if it be for the resisting of sin. Heb. 12. 4. Lastly, it may be said, how shall we be able to do this? Ans. God is faithful, and will not lay on us more then we shall [ 5] be able to bear. 1. Cor. 10. 3. By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we use to say, a gospel made of velvet; but everyone of us must take up his [ 10] own cross. Luk. 9. 23. If thou wilt be my disciple, deny thyself, take up thy cross: that is, the particular affliction, and misery, which God lays on thee. Again, if in this world we must be sufferers by condition, then in dissensions, and differences, we may neither give nor take the challenge, but must be content to bear and put up wrongs, and abuses. Lastly, in these days of [ 15] our peace, we must look for days of trial, and affliction. For as yet we have suffered little for the name of Christ. The harvest of the Lord hath been among us, more then forty years: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the Martyr said, we may be good bread to [ 20] the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at God's hand. For power to suffer is the gift of God, Phil. 1. 29. and we must observe the commandment of God, not to fear the terrors of men. Reu. 2. 10. 1. Pet. 3. 14. And for this cause, we must (as Peter [ 25] saith) sanctify God in our hearts: being assured by our faith of the presence, protection, and providence of God.

When Paul saith, Have ye suffered so many things? he shows that we must endure manifold miseries in this life. Jacob said [ 30] to Pharaoh, his days were few and evil. Many are the afflictions of the righteous. Psal. 34. 20. Christ saith, Take up thy cross every day, Luk. 9. 23. and thereby he signifies, that every new day that comes over our heads, we must look for a new cross. And for this cause, it is not enough to be patient for a fit, but we must show all patience, and long suffering, and that with [ 35] joyfulness. Col. 1. 11.

When Paul saith, Have ye suffered so many things in vain? he signifies, that our sufferings are of great use, unless our sins be the hindrance. It may then be demanded, what is the use of our sufferings? The Papists answer, that in our baptism or first conversion, Christ sufferings do all, & abolish the whole fault and punishment: but if we sin after our conversion, then they say, Christ's sufferings abolish the fault, and the eternal punishment, and our own sufferings, abolish the temporal [ 5] punishment. But this doctrine leslens, and obscures the mercy of God: and it must be observed, that Paul holds all their sufferings to be in vain, that seek remission of sins, or justification, in anything, out of Christ.

Now we for our parts, make five other uses of our sufferings. [ 10] First, they serve for trial of men, that it may appear what is hidden in their hearts. Deut. 8. 2. Secondly, they serve for the correction of things amiss in us. 1. Cor. 11. 23. Thirdly, they serve as documents, and warnings to others, specially in public persons: thus David suffers many things after repentance, [ 15] for his murder and adultery. Fourthly, they are marks of adoption, if we be content to obey God in them. Heb. 12. 7. Lastly, they are the troaden and beaten way to the kingdom of heaven. Act. 14. 23.

When Paul saith, If they be in vain, we are to observe his [ 20] moderation. He reproves and terrifies the Galatians, yet so as he is careful to preserve the hope of mercy in them, and the hope of their amendment in himself. The like hath been the practice of the Prophets. Jonah preacheth, yet forty days and Nineveh shall be destroyed: but withal he adds, It may be the [ 25] Lord will repent, and turn from his fierce wrath. Ion. 3. 9. Peter saith to Simon Magus, Thou art in the gall of bitterness: but withal he adds, Pray God that the thought of thy heart may be forgiven thee. Act. 8. 21. See the like Joel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualify their [ 30] reproofs, and censures.

These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles among you] are added: and they carry this meaning; That God gave to the Galatians, not only the spirit of adoption, but also other extraordinary gifts of the spirit, as to speak with strange tongues, to cure diseases, and such like.

Repetitions in Scripture are not idle, but of great use, and signify unto us the necessity of the thing repeated, and the infallible [ 5] certainty of it. The substance therefore of this verse must carefully be remembered, and that is this. Ye received the spirit by my doctrine: therefore it is true, and of God. The argument is of great use. For by it we come to an infallible assurance of the Certentie of the Scriptures, and of true religion [ 10] derived thence.

The Galatians are now revolted from Paul's doctrine, and they err in the foundation: and yet Paul saith in the time present, He that ministereth the spirit unto you. Hence it appears, that falls of infirmity in the child of God, do not utterly extinguish [ 15] the spirit, but only grieve, or make sad the spirit.

Again, Paul here teacheth, that God is the only and proper author of miracles. For he that ministereth the spirit, worketh miracles, namely God. A miracle is, a work above the [ 20] strength of nature • therefore it can be effected of none but the author of nature. It may be objected, the Apostles, Prophets, and others, had a gift to work miracles. Joshua commanded the sun to stand, Ios. 10. 12. and Elias commanded fire to come down from heaven, 2. king. 1. Ans. God never gave to any man power to work and effect a miracle, either mediately [ 25] or immediately. The gift was the faith of miracles. The faith was grounded upon revelation: and the revelation was, that God himself would work such or such a miracle, when they prayed, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signify [ 30] what he will do. Again, it may be objected, that the devil can work miracles. Ans. He can work a wonder, or things extraordinary, in respect of the ordinary course of nature. Thus he caused fire to fall from heaven: and he caused ulcers to arise in the body of Job, and that true ulcers. And this he [ 35] did by the force of nature, better known to him, then all the world. But as for a true miracle, that exceeds the strength of nature, he cannot possibly do it: no not Christ himself, as man, though he be exalted above all men and angels. By this we see that they are deceived, who think that the devil can make rain, thunder, and lightning. Indeed when the matter of rain and thunder is prepared by God, he can hasten it, and make it more terrible: but rain, and thunder he cannot make: for that is indeed as much as any miracle. Again, it is a falsehood to think, that Alchemists are able to turn baser metals, [ 5] into gold. For it is a work of creation to turn a creature of one kind into a creature of another kind. It is also as foolish to imagine that witches, by the power of the devil, are able to turn themselves, into catts and other creatures. None can do this, but God that made the creature. [ 10]

Here again we see the use of miracles, that is, to confirm doctrine in the Apostolic Churches. That their use is further to confirm doctrine even at this day, it cannot be proved.

Lastly, here in the Galatians we see what an easy thing it is to fall from God, from our faith, and allegiance to him. They [ 15] were taught by Paul: they had received the spirit of adoption: they were enabled to work miracles: and yet for all this, they fall away to another Gospel. They must be a looking glass to us. In peace we are now constant: but if trial shall come, our frailty shall appear. That our frailty and weakness may not be [ 20] hurtful to us, we must remember two rules. One is, not to have a conceit of anything in us: but to hold our faith and religion in fear, as in the presence of God. Rom. 11. 20. the second, to take heed that there be not in us an evil, corrupt, and dissembling heart. For if our heart be naught, our faith [ 25] cannot be good. Heb. 4. 12.

The words, Even as Abraham, &c. have reference to that which went before, on this manner. Ye Galatians received the spirit by my doctrine: and my doctrine was the preaching of justification of faith without works: which doctrine is like and suitable to the example of Abraham, who believed God, and it was imputed for justice.

Here Paul sets down the second argument, whereby he proves the truth of his doctrine. And it is framed thus: As Abraham was justified, so are the children of Abraham. Abraham [ 5] was justified by justice imputed, and apprehended by faith, verse. 6. Therefore the children of Abraham are thus justified. This conclusion is the principal question: it is not here expressed, but in the room thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, [ 10] in respect of faith.

That which is said here of Abraham, is a main ground concerning the justification of a sinner, in the books of the old and New Testament: therefore I will more carefully search the true interpretation of it. [ 15]

Some expound the words thus: Abraham believed God, and the world reputed him for a good, and virtuous man. But if this be the right sense, then Paul is deceived, who brings this text to prove the justification of Abraham, not only before [ 20] men, but also before God. Now virtue and goodness, which is in estimation among men, is not sufficient, to acquit and justify us, before God.

The second exposition is of the Papists, who by faith here understand, a general faith, whereby the articles of faith are believed. And by imputation, they understand reputation, where [ 25] by a thing is esteemed as it is indeed. And they teach that faith is reputed for righteousness; because (say they) faith formed with charity, is indeed the justice whereby a sinner is justified before God. But this Exposition hath his defects, and [ 30] errors. For first of all, Charity is not the form, or life of faith, but the fruit and effect of it. 1. Tim. 1. 5. The ende of teaching is love out of a pure heart, good conscience, and faith unfeigned. It is objected, that as the body is dead without the soul, so is faith without works, I am. 2. 26. and therefore that works are the life [ 35] of faith. Ans. S. James by faith, understands a pretended faith, or the Profession of faith, as appears by the words, v. 14. though a man say he hath faith: and v. 18. show me thy faith. Now of this profession of faith, works are the life.

Secondly, this exposition makes faith; or the act of believing, to be our whole and entire justice before God: whereas indeed if it be justice, it is but one part thereof. And in the act of believing, love cannot be included.

Thirdly, faith joined with charity, is not the justice whereby a sinner is justified. For our faith and love are both imperfect: [ 5] and faith is imputed for righteousness without works, Rom. 4. 6. and therefore without charity. For this is charity to keep the commandments of God. John. 15. 10. Paul saith, that the righteousness whereby we are justified, is by, or through faith, Phil. 3. 9. and therefore our justice, and our faith, are two [ 10] distinct things.

The third exposition is also from the Papists, that faith is reputed for righteousness: because it is reputed to be a sufficient means to prepare men to their justification: but this cannot be the sense of this place. For this was spoken of Abraham [ 15] after he was justified, and therefore needed no preparation to justification.

Let us now come to the true sense of the words. In them I consider two things, Abraham's faith, in these words, Abraham believed God: and the fruit of his faith, in these words, and it was [ 20] imputed to him for righteousness. 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 fear: in this regard the Lord comforts him, Gen. 15. 1. I am thy buckler, and thy exceeding great reward. But to [ 25] this Abraham replies, I want issue: and the Lord answers, I will make thy seed, as the stars of heaven. Gen. 15. 5. Now then look as God renews and enlarges his promise to Abraham, so Abraham renews his faith: and hereupon Moses, and Paul, say, Abraham believed God. God doth not now enlarge his promises [ 30] to us as to Abraham: nevertheless, the promises recorded in the bible, are renewed to us partly by preaching, and partly by the use of the sacraments: and we accordingly are to renew our faith: specially in the time of fear, and danger.

The second thing is the object, or matter of his faith, and [ 35] that is, the multiplication of his posterity. It may be said, how could Abraham be justified by such a faith? Ans. The promise of the multiplication of his seed, was a dependant of a more principal promise, I am thy God all-sufficient. Gen. 17. 1. and, I am thy exceeding great reward. Gen. 15. 11. In this carnal seed, Abraham specially respected (by the eye of faith,) the blessed seed of the woman. He therefore believed the promise of a seed, as it was a pledge unto him of a thing more principal; namely, the favor of God, and as it was a means to effect the incarnation of the son of God. In his example we are taught [ 5] how we are to respect, and use earthly things: we are to respect them as pledges of God's favor: and to use them as means to further us to Christ, and to the attainment of our salvation.

The third point is, the property of Abraham's faith, which was a faith against hope. For he believed the promise of a [ 10] seed, when his body was half 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, believe the promise of remission of sins, and life everlasting. [ 15]

In the effect and fruit of Abraham's faith, three things must be considered. The first is, what is meant by Imputation. To impute properly, is a speech borrowed from merchants: and it signifies to reckon, or to keep a reckoning of expenses, and receipts. Thus Paul saith, Philem. 18. If he have done thee any [ 20] wrong, impute it to me: that is, set it on my reckoning. And this word is here applied, to the Judgment of God. Because he is our sovereign Lord, and we are his debtors: and he doth adjudge unto men for their sins, either pardon, or punishment.

Imputation in God, is twofold: one, Legal: the other, Evangelical. [ 25] Legal is, when God willeth and adiudgeth the reward to him that fulfilleth the law. Thus Paul saith, Rom. 4. 5. that the wages is imputed to him that worketh, and that of debt. Evangelical imputation is, when God accepts the satisfaction of Christ, our surety, as a payment for our sins. In this sense is [ 30] the word, Impute, taken ten times in the 4. chap. to the Rom. and in the fame, is it used in this place.

The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two ways; first, as a quality in it self: and thus it is imperfect, and consequently [ 35] cannot be imputed to us for our instification. Again, faith must be considered as an instrument, or hand holding and receiving Christ: and in this regard believing is put for the thing believed. And thus must this text be understood. It was imputed to him, that is, the thing which his faith believed was imputed to him by God: for the act of believing is not our justice, as I have shown.

The third point is, what is meant by