Commentary on Galatians 1-5

The third point is, what is meant by righteousness? Ans. That which is called in Scripture, the Justice of God, which is sufficient to acquit a sinner at the bar of God's judgment. Thus [ 5] then the sense is manifest: Abraham believed the promise of God, specially touching the blessed seed: and that which he believed, namely, the obedience of the Mediator (the blessed seed,) was accepted of God as his obedience, for his justification. [ 10]

It is objected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Ans. It is to be imputed, that is, ascribed to him as to the author thereof: and withal because he did perform it in our room, and stead, and that for us, it is to be imputed to us. [ 15]

Secondly, it is objected, that works are also imputed, as well as faith. Psal. 106. 31. Phinehas exequuted judgment, and it was imputed to him for righteousness. Ans. There is justice of the person, and justice of the act. Justice of the person is that, which makes the person of man just. Justice of the act, is that which makes [ 20] the act of the person just, and not the person it self. Now the Psalm speaks only of the justice of Phinehas action: and the meaning of the words is this, that God reputed his action as a just action, whereas men might happily condemn it. This place therefore proves not that works are imputed for the [ 25] justification of any man.

Thirdly, it is objected, that imputed justice was never known in the Church till 1500 years after Christ. Ans. It is false. Bernard saith expressly, Death is put to flight by the death of Christ, and the justice of Christ is imputed to us: and again, the satisfaction [ 30] of Christ is imputed to us. Again, sundry of the Fathers, as Augustine, Jerome, Chrysostom, Theodoret, Anselm, entreating upon the text of Paul, 2. Cor. 5. 21. avouch, that the justice whereby we are justified, is not in us, but in Christ. And it is a received doctrine with them, that a sinner is justified by faith alone: [ 35] now faith alone, presupposeth an imputation of justice.

The use. Hence it follows, that there is no merit of man's works, either in the beginning, or in the accomplishment of our justification. For faith is imputed for justice to him that believeth and worketh not. Rom. 4. 5.

Again, by this we see there is but one justification; and that the second, by works, whereby a man, of a good man, is made better, is a mere fiction. For just Abraham is not justified by his good works wherewith he abounded, but after his first justification, faith still is imputed to him for righteousness.

Thirdly, here we see what is that very thing, whereby we are [ 5] to appear just before God, and to be saved, and that is the Obedience of Christ, imputed to us of God, and apprehended by our faith.

Lastly, here we see our duty. God sits as a Judge over us: he takes a reckoning of us, for all our doings: the law is an handwriting [ 10] against us: to some he imputes their sins, to some he remits them. We therefore must come into the presence of God, plead guilty, and acknowledge our selves to be as bankrupts, and entreat him to grant pardon to us, and to accept the satisfaction of Christ for us: then will God not impute our [ 15] sins, but the obedience of Christ for our justification: and accept him as our surety in life and death.

The declaration of the conclusion follows in the 9. verse, and it shows who are the true children of Abraham. The meaning of the words must first be considered. To be of faith, [ 20] is to be of Abraham's faith, Rom. 4. 16. And to be of Abraham's faith, is to believe, and apply the promise of righteousness and life everlasting by Christ, as Abraham did: and to rest in it for our justification and salvation. v. 10. they are said to be of works, [ 25] who do the works of the law, and look to be justified thereby: therefore they are of faith, who believe in Christ, & look to be saved and justified thereby.

And they which thus believe with Abraham, are said to be his children. It may be demanded, how? Ans. Children of Abraham, [ 30] are of two sorts: some by nature, some by grace. By nature are they which are of Abraham by the flesh, or natural generation, as Ishmael was. By grace, all believers are children of Abraham: and that three ways. First, by Imitation, in that Abraham is set forth unto us as a pattern, in the steppes of whose faith all true believers walk. Rom. 4. 12. Secondly, believers [ 35] are children of Abraham, by succession, in that they succeed him in the inheritance of the same blessing. Thirdly, they are children to him by a kind of spiritual generation. For Abraham by believing the promise of a seed did after a sort beget them. Indeed properly the promise and Election of God, makes them children: and Abraham by his faith believing the foresaid promise, receives them of God as his children. In this regard believers are called, children of the promise, Rom. 9. 8. and the seed, that is, of the faith of Abraham. Rom. 4. 16. Now [ 5] then the meaning of the text is, that believers, though uncircumcised, are the children of Abraham. It may be said, what privilege is this? Ans. Great: for the children of Abraham are children of the covenant, Act. 3. 25. and children of God. Rom. 9. 8. [ 10]

The use. In this verse Paul sets down one thing, namely, the true mark of the child of Abraham, and that is, to be of the faith of Abrahā. Here then mark, first of all the Jews, though descending of Isaac, are no children of Abraham, because they follow not the faith of Abraham. Secondly, the Turks are no [ 15] children, though they plead descent from Agar sometimes, and sometime from Sara, terming themselves Agarens, and Saracens. For they tread under foot the faith of Abraham. Thirdly, the Papist will nothing help himself by the plea of Antiquity, Succession, and universal consent, except he can [ 20] show some good evidence that he is of the faith of Abraham, which he cannot. For this faith he hath corrupted, as I have shown. Lastly our profession of Abraham's faith, partly in teaching, and partly in hearing and in the use of the sacraments; is not sufficient to prove us the children of Abraham. For not every [ 25] one that saith Lord, Lord, shall enter into the kingdom of heaven. Math. 7. 22.

Therefore we must labor to be indeed and in truth of the faith of Abraham, and to walk in the steppes of his faith. And to this end, we must do three things. First, we must have knowledge [ 30] of the main and principal promise, touching the blessing of God in Christ, and of all other promises depending on the principal: and we must know the scope and tenor of them, that we be not deceived. Secondly, we must with Abraham believe the power, and truth of God, in the accomplishing [ 35] of the said promises, or in the working of our vocation, justification, sanctification, glorification. Rom. 4. 21. Thirdly, we must by faith obey God in all things; shutting our eyes, and suffering our selves (as it were) to be led blindfold, by the word of God. Thus did Abraham in all things, even in actions against nature. Hebr. 11. 8. But this practice is rare among us. For there are three things which prevail much among us, the love of worldly honor, the love of pleasures, and the love of riches: and where these bear a sway, there faith takes no place. It will be said, that faith is much professed. Ans. Faith was never more professed, yet there was never less true faith. For the [ 5] common faith of men, is a false faith. For in some, it is conceived without the means of the word, prayer, sacraments: and in others, it is severed from the Purpose of not sinning. Now faith conceived without the true means, and faith joined with the [ 10] purpose to live as we list, is nothing but presumption. And surely, this is the faith, though not of all, yet of the most.

Moreover, that which Paul hath said of the children of Abraham, he proves by the testimony of the Galatians, in these words, Know ye therefore, or ye know: that is, upon the saying of [ 15] Moses in the former verse, ye yourselves know this to be a truth, which I said. Mark here, Paul requires such a measure of knowledge in believers, that they must be able to judge of the gathering of this or that doctrine, out of this or that place of Scripture. This shows the contempt of knowledge in these [ 20] our days to be great: for most men reject the preaching of the Gospel, and content themselves with the teaching, and schooling of nature.

Against the argument in the two former verses, a doubt, or exception might be moved, on this manner. We grant, that they which are of the faith of Abraham, are justified as he was, so they be Jews, and not Gentiles. Now this doubt, exception, or objection, Paul removes in these verses, thus. Whē God said to Abraham, In thee shall all the Gentiles be blessed; he signified, the justification even of the Gentiles by faith: therefore all that are of faith, even the Gentiles, are blessed of God, as Abraham [ 5] was.

In the 8. verse, I consider three things; the occasion of the speech of God to Abraham, namely, God's foreknowledge: the manner of his speech, the preaching of the Gospel to Abraham: and the testimony it self, In thee, &c. [ 10]

Touching the occasion; first, it may be demanded, whether this foreknowledge in God, be a bare foreknowledge, severed from the will of God, or no? Ans. No: God's foreknowledge, is in all things joined with his decree, or will. If God should foresee things to come, and in no sort will or nill them, there [ 15] should be an idle providence. Christ was delivered by the will and foreknowledge of God, Act. 2. 23. and the Jews for their parts did nothing in the crucifying of Christ, but that which the hand, and counsel of God had determined to be done. Act. 4. 28. Neither is God by this doctrine made the author of sin. For sin [ 20] comes to pass, not from the will of God, but according to his will: in that he foresees evil, and withal wills not to hinder the being of it: and evil not hindered, comes to pass.

Again, it may be demanded, In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of [ 25] things that may possibly come to pass, goes before his will: the foreknowledge of things that shall certainly come to pass, follows the will, and decree of God. For things come not to pass, because they are foreseen; but because they are to come to pass, according to the will of God; therefore they are foreseen. [ 30] Now then because foreknowledge in God, is joined with his will, and is always a consequent of it, it is often put for the counsel, will, and decree of God; as in this place.

In this text, two things are to be considered of God's foreknowledge. The first is, who, or what foresees? Answer is here [ 35] made, The Scripture foresees: that is, God foresees, and the Scripture records things foreseen by him. Hence it appears, that the writings of Moses are the word of God. For they foretell things to come 2000 years after, as the calling and benediction of the Gentiles in the seed of Abraham. In the same regard the writings of Paul are the word of God. For there he reveals and sets down in writing, more then 2000 years after, what was the intention of God, when he said to Abraham, In thee shall all the Gentiles be blessed.

The second point is, what is foreseen? Answer is made, that God justifieth the Gentiles, that is, God will as certainly justify [ 5] them in time to come, as if he had then done it, when he spake the words. Some teach that the Predestination of God, is his decree, in which he purposeth to redeem, and justify all men, of all ages, and times, so be it; they will believe. But I find no [ 10] such decree in the word. Here we see God's decree, is only to justify all the Gentiles in the last age of the world. And thus the text of Paul must be understood, God would have all men to be saved, 1. Tim. 2. namely, all men, or all the Gentiles in the last age of the world, and not all the Gentiles, of all ages, and times. [ 15]

In the next place, the manner of the speech and testimony of God must be considered, in that he is said to preach the Gospel to Abraham. Here mark the Antiquity of the Gospel: and the marks of true religion, which for his substance was known [ 20] not only to the Apostles, but also to the Prophets, and Patriarchs. So ancient is the true way of life, and the doctrine of justification by faith without works. Papists plead antiquity for their religion: but in vain: for the proper points and heads of their religion, were taken up since the days of Christ, some, [ 25] 200 years after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 years after.

The third point, is the speech, or testimony it self: In thee shall all the Gentiles be blessed. In thee, that is, in thy seed, Christ, Gen. 22. 18. who is in thy loins: into whom the Gentiles are [ 30] engrafted by faith, and consequently into thee. For they are the seed of Christ, Isa. 53. 10. who is the seed of Abraham. Again, here it is said, All the Gentilis. but Gen. 17. 4. Abraham is called the father, not of all, but of many nations. Ans: He is the father of many, in respect of his fleshs and he is a father of all [ 35] the Gentiles, in regard of his faith. Again, it is usual in scripture, to put the word, All: for many Rom. 5. 15. 18. And the benediction here mentioned, comprehends all the spiritual graces of God, as vocation, justification, glorification, Eph. 1. v. 3.

The use. In that the Lord saith, All the nations shall be blessed in Abraham, hence I gather, that the nation of the Jews shall be called, and converted, to the participation of this blessing: when, and how, God knows: but that it shall be done before the ende of the world, we know. For if all nations shall be called, [ 5] then the Jews.

Again, that which was foretold to Abraham, is verified in our eyes. For this our English nation, and many other nations are at this day blessed in this seed of Abraham. Upon the consideration of this, we are admonished of many things. First, [ 10] we are to give to God great thanks and praise, that we are borne in these days. For many Prophets, and great Kings, desired to see that which we see, and could not obtain it. Secondly, we must everyone of us in our hearts amend and turn to God, and unfeignedly believe in Christ, that we may now in [ 15] the acceptable day be partakers of the promised blessing. The Lord saith, Gen. 22. 18. In thy seed all the nations of the earth shall be blessed, or, bless themselves: because they shall use all good means, that they may be filled with the blessings of God. Thirdly, we must bless all, do good to all, and hurt [ 20] none: for, we are heirs of blessings 1. Pet. 3. 8. Lastly, we must here mark our comfort: if we truly turn to God, and believe in the holy seed of Abraham, all things shall go well with us: God shall bless them that bless us, and curse them that curse us. Gen. 12. 3. [ 25]

The ninth verse, is the conclusion of Paul's answer: and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abraham's faith, (though otherwise foreigners and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we [ 30] have the same blessing, when we have not the like faith? Ans. god respects not the greatness of our faith so much, as the truth of it. And if faith err not in his object: that is, if we make Christ crucified our Redeemer, and join nothing to him: if there be further, a will to believe, and to apprehend Christ, [ 35] with care and constancy to increase in faith, and a purpose not to sin, God will accept this true and honest will, for the deed.

In these words, Paul sets down a second reason, whereby he proves that not only the Jews, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawn from the contraries, thus. They that are of works, that is, that [ 10] look to be justified by works, are under the curse. Therefore, they that are of faith, are blessed, or justified, with Abraham. Moreover, Paul adds the proof of this second reason, in the next words, and it is framed thus: They which fulfill not the [ 15] law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul saith, that they are under the curse, that will be of works, we see the whole world almost, walks in the way of perdition: it is a conclusion of nature, that we must be saved, [ 20] and justified, by our works. The young Prince in the Gospel, said, Good master, what must I do, to be saved? The Jews would not be subject to the justice of God, but they est • blished their own righteousness of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they look to be saved by faith: [ 25] but indeed, they turn their faith, to works. For what is their faith? surely nothing else (as they say) but their good meaning, or their good dealing, or their good serving of God.

Hence again it follows, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, [ 30] justification, by works. On the contrary, our religion is the safest, and surest from danger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce justification by their works. Stephen Gardener a bloody persecutor, being on his death bed told, of free justification by the blood of Christ, [ 35] said; You may tell this to me, but do not open this gap to the people. One of late in a public execution of justice, said, he would die a Catholic, and withal he added, that he looked to be saved only by the passion of Christ.

In the proof of the reason, three things are to be considered: What the curse is? who are cursed? and when?

The curse is eternal woe and misery: and it is either in this life, in the end of this life, or in the life to come.

The curse in this life, is either within man, or without him. [ 5] The curse within man, is manifold. In the mind there is ignorance of God, of our selves, of true happiness, and of the means to attain to it. Again, there is a great difficulty with much pain to learn, and retain things, to be learned, and retained. And this is a curse of God upon our minds. In the conscience, [ 10] there are manifold accusations; terrors, and fears, arising upon every occasion, and they are flashings (as it were) of the fire of hell, unless they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sins, without exception. Again, there is hardness of heart, [ 15] whereby the will of man is vnpliable to that which is good, unless it be renewed. In the body there are more diseases, then the Physicians books can express: and as many diseases as there be in us, so many fruits of sin there are. John. 5. 14.

The curse without us, is threefold. The first is, a spiritual [ 20] bondage under the power of the devil: who by reason of sin, works in the hearts of unbelievers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.

The second, is an Enmitie of all the creatures with man, since the fall. And this appears, because when God receives us to be [ 25] his people, he makes a covenant with all creatures, in our behalf. Hos. 2. 18.

The third contains, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.

The curse in the end of this life, is death, which is the separation [ 30] of body and soul, Rom. 5. 13. and death in his own nature, is a fearful curse, and the very downfall to the pit of hell.

The curse after this life, is the second death: which is separation of body and soul from God, with a full apprehension of [ 35] the wrath of God. And if the pain of one tooth, or finger, be oftentimes so great, that men rather desire to die; then live? how great then shall the pain be, when all the parts of body and soul shall be tormented? And the eternity of this death increaseth man's misery. If a man might suffer so many years, as there are drops in the sea, and then have an end, it were some comfort: but when that time is expired, man is as far from the end of his woe, as ever he was.

This in sum and substance is the curse here mentioned: and it were to be wished, that men would more think & speak of it, then they do: then would there be more conscience of [ 5] sin.

The next point is, who are cursed. Ans. They which do not all things written in the law. Here, is an Item for them, that will keep some commandments, but not all. Herod would do [ 10] some things, at the motion of John the Baptist, but he would not leave his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leave their swearing, some their lying, some their uncleanness, some their usury. But God will [ 15] not part stakes with man: he will have all, or none. He that breaks one commandment, is guilty of all. I am. 2. And there is good reason, that he which obaies, should obey in all. For where God renews, he sanctifies throughout, and fills them with the seed of all grace, that they may perform obedience, [ 20] according to all the commandments of the law.

Again, he is cursed, that doth not all things which the law prescribeth; or if he do them, yet doth not continue in all. So then he is cursed, that breaks the law but once, and that only in one thought: for such an one doth not continue in all things. [ 25] Now then O sinful man, what wilt thou do, to avoid the curse? for thou hast in thought, word, and deed, broken the law. Doest thou think to appease the wrath of God with gold and silver? the whole world and all things therein are the Lord's. And thou mayest not think to hide or withdraw thy [ 30] self from the presence of God: for all must come and appear before his tribunal seat, in their own persons. Neither may we think to escape, because God is merciful: for he is as just, as merciful. What wilt thou then do to escape this horrible curse? when thou hast done all thou canst do, thou canst no [ 35] way help or relieve thyself.

The only way of help is this. Thou must fly from this sentence of the law, to the throne of grace for mercy; instantly asking, seeking, knocking at the gate of mercy, for pardon of thy sins. And that thou mayest be encouraged to this duty. consider with me, that at thy first Purpose to amend, and to turn unto God, thy sins are pardoned in heaven. David saith, Psal. 32. 5. I thought I will confess my sins against myself, and thou forgavest me. Mark the speech, I thought. The prodigal child, Luk. 15. upon his purpose to return to his father, [ 5] (before he had indeed humbled himself in word) was received to mercy. When David said, I have sinned, Nathan in the name of God said, Thy sin is forgiven thee. It may be, thou wilt say, the curse is absolute. Ans. The threatenings of the law must be understood with an exception, which the Gospel makes, on [ 10] this manner: The Law saith, cursed is the transgressor: and the Gospel saith, Except he repent. Jonah preached, yet forty days, and Nineveh shall be destroyed: yet withal he adds an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Again, thou wilt say, my sins are very grievous [ 15] therefore I fear I shall not escape the curfe. Ans. Forgiveness is promised without any limitation, to any number or kinds of sin: (only the sin against the H. Ghost excepted.) Therefore appeal with boldness in thy heart to the throne of grace, entreat for forgiveness as for life and death, and thou shalt escape [ 20] the curse.

The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among us whom no sermons or exhortations will amend: and such persons think [ 25] themselves without the reach of any danger. For they think the time is very long to the last judgment. But they are deceived touching themselves. For God with his own mouth hath given the sentence, that they are accursed; there remains nothing but the execution. The halter is already about their [ 30] necks: and there remains nothing but the turning of the ladder. Nay the execution is already, in blindness of mind, and hardness of heart. He that believes not, is already condemned. John. 3.

Lastly, a memorable conclusion of Paul is here to be observed. [ 35] That it is impossible for any man, within himself, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and granted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of works, fulfills not the law: therefore he is accursed. I further prove it thus. If we could fulfill the law, we might be justified by the law: but no man can be justified by the law, or by works: therefore, no man can fulfill the law. Again, Paul saith, Rom. 7. 14. that the law was spiritual, requiring inward and spiritual obedience, and that he was carnal, and therefore not conformable [ 5] to the law: that he was sold under sin: that when he would do good, evil was present: that he carried about him the body of death. And all this he saith of himself, about twenty years after his own conversion. Such as our knowledge is, such is our love, to God and man. Now we know God only in part: [ 10] therefore we love in part; and consequently we do not fulfill the law. Again, the Scripture puts all men, even the regenerate, under the name of sinners to the very death: Isa. 64. 4. All our righteousness is as a defiled cloth. Prov. 20. 9. Who can say, my [ 15] heart is clean? Job cannot answer God for one of a thousand, Job. 9. The righteous man shall pray for the pardon of his sins in a time when he may be heard, Psal. 32. 6. If we say we have no sin, we deceive our selves. 1. John. 1. 9. The Papists say, that all these places are meant of venial sins. Ans. There are no venial [ 20] sins, which in their own nature, are not against the law of God, but only beside it. The stipend of every sin is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Savior, but an Instrument of God, to make us our own Saviors. [ 25] And to say this, is blasphemy. Lastly, that which man could do by creation, so much the law requires at our hand: but man by creation could love God with all the powers of his soul, and with all the strength of all the powers: which now (since the fall,) no man can do. It remains then for an infallible conclusion, that it is impossible for any man in the time of [ 30] this life, to fulfill the law.

The use. This point serves notably to condemn the folly of the world. The Israelites say at Mount Sinai, that they will do all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandments [ 35] from his youth. Mark. 10. 20. Our common people say, that they can love God with all their hearts, and their neighbors as thenselves.

Secondly, this doctrine serves to confute sundry Errors of the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sin: that works of the regenerate are perfect, and may be opposed to the judgment of God: that men may supererrogate, and do more then the law requires. The ground [ 5] of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to love God truly, above all creatures, and to love our neighbor as our selves, in truth. The second is, to love God with all the powers of the soul, and with all the strength, of all the powers: [ 10] and this measure of fulfilling the law, is reserved to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.

Object. I. God promifeth the Israelites, that he will circumcise their hearts, that they may love him with all their hearts, with [ 15] all their souls, and with all their strength. Deut. 30. 6. And thus Joshua turned to God with all his heart, with all his soul, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it [ 20] signifies, a true and upright heart, without guile or dissimulation. Thus they of Zebulon are said, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, mark the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be understood. [ 25] Nevertheless, the whole heart, soul, and strength, in the sum of the moral law, signifies all powers of the soul, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spiritual; and by the prohibition of lust, gives the meaning of the whole law. [ 30] For concupiscence, or lust, comprehends the first thoughts, or motions.

Object. II. Noah is said to be just and perfect, Gen. 6. and God commands Abraham to walk before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, [ 35] Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seeds of all graces: by which he endeavors, to obey God in all his laws and commandments. Perfection of degrees, is, when the law is fulfilled both in matter, and manner, according to the rigor of the law. Now the former places speak only of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and general endeavor to obey God. Isa. 38. 1. [ 5]

Object. III. Sundrie holy men are said to fulfill the law: David turned from nothing that God commanded him all the days of his life, save in the matter of Uriah. 1. king. 15. 5. Zechariah and Elizabeth walked in all the commandments of God, and that without [ 10] reproof before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legal, the other Evangelical. Legal is, when men do all things required in the law, and that by themselves and in themselves. Thus none ever fulfilled the law, but Christ, and Adam before his fall. The Evangelical manner of [ 15] fulfilling the law, is to believe in Christ, who fulfilled the law for us: and withal to endeavor in the whole man, to obey God in all his precepts. And this endeavor joined with the Purpose of not sinning, is called the righteousness of Good conscience; and though it be not really a fulfilling of the law, [ 20] yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus David, Zechariah, Elizabeth, and others, are said to fulfill the law.

Object. IIII. We pray that we may fulfill the law, when [ 25] we say, Let thy will be done in earth, as it is in heaven. Ans. We pray not that we may fulfill the law in this, but that we may strive as much as may be, to attain to the fulfilling of the law. That is the scope of the petition. We desire not to be equal to the Angels, and Saints; but only to imitate them more and [ 30] more, and to be like to them.

Object. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signify that he could perfectly will that which is good. For his [ 35] will being partly renewed, and partly unrenewed, the good which he willed, he partly nilled; and the evil which he nilled, he partly willed.

Object. UI. Christ took out flesh, that the righteousness of the law might be fulfilled in us. Rom. 8. 4. Ans. The righteousness of the law is fulfilled in us, not because we do all things required in the law, but because we have faith in us, and by that faith we apprehend the obedience of Christ in fulfilling of the law.

Object. VII. Rom. 13. 8. Love is the fulfilling of the law: and [ 5] the regenerate love their neighbors. Ans. If we could love our neighbor as our selves, perfectly, we should then fulfill the whole law. But our love is imperfect.

Object. UIII. He that is borne of God sins not: 1. John. 3. he that sins not, fulfills the law. Ans. He that is borne of God sins [ 10] not, that is, he doth not commit sin, or make a practice of sin. He may fall of frailty, yet then he recovers himself, and doth not keep a course in sinning. This is the meaning of S. John.

Object. IX. The commandments of God are not grievous. 1. [ 15] John. 5. Ans. They are not grievous three ways; first, in respect of remission: because they that believe in Christ, have the transgression of the law pardoned. Secondly, in respect of imputation: because Christ's obedience in fulfilling the law, is imputed to every believer. Thirdly, in respect of inchoation. For they [ 20] that believe receive the spirit of God, whereby they are enabled to endeavor themselves to obey God in all his commandments. Otherwise in respect of our own personal obedience, they are a yoke that no man can bear.

Object. X. The works of God are perfect, Deut. 32. 4. Good [ 25] works, are works of God: therefore they are perfect. Ans. Works, that are merely works of God, which he worketh by himself, and not by man, they are all perfect: and thus must the text in Moses be understood. Now good works, are works of God in us: and withal they are our works, having [ 30] their beginning in the mind, and will of man: and hence they are defiled. For when the first and second cause concur in a work, the said work takes unto it the condition of the second cause. Water pure in the fountain, is defiled, when it passes by the filthy channel. [ 35]

Object. XI. If God have given us an impossible law, he is more cruel then any tyrant. Ans. When God first gave the law, he also gave power to fulfill the law. If the law be impossible, it is not God's fault, but man's, who by his own fault hath lost this power of keeping the law.

The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is only one general, and unchangeable sentence of the law, Cursed is everyone that continues not in all things written in the law to do them.

I now come to other uses of the former conclusion. If the [ 5] law be impossible, then must we seek for the fulfilling of it, forth of our selves, in Christ, who is the ende of the law for righteousness, to them that believe. Hence it follows necessarily, that our justification must be by the imputation, or application of Christ's justice unto us. [ 10]

Because we cannot fulfill the law, we must make it a glass to see our impotency, and what we cannot do: and it must be our schoolmaster to drive us to Christ. And by our impotency we must take occasion to make prayer to God for his spirit to enable us to obey the laws of God. Thus come we to be [ 15] doers of the law, and no otherwise.

Again, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In every good work, there is something that is God's, and something that is ours alone. The defect of the work is ours alone, and that is [ 20] pardoned to the believer. That which is good in the work, is from God, and that he approveth as being his own. And thus every good work, is said to please God.

Lastly, after that we have begun to please God in obedience to his laws, considering we fulfill them not, all boasting [ 25] of our goodness must be laid aside, and we must humble our selves under the hand of God even to the death. Read the practice of David, Psal. 143. 2. and Psal. 130. 3. Job. 9. 1.

The meaning. By the law] that is, the law not only ceremonial, but also judicial and moral. Indeed the occasion of Paul's disputation in this place, is taken from Circumcision, pertaining to the ceremonial law: but he enlarges his disputation, from one part to the whole law. For they which thought Ceremonies necessary to justification, would much more [ 5] think moral duties necessary. And that Paul speaks here of the moral, it appears by the 10. verse, where he allegeth a sentence that specially appertains to the moral law: Cursedis everyone, &c. Again, the law may be considered, two ways, in the justification of a sinner: first, as it justifieth without Christ. [ 10] Secondly, as it justifieth with Christ: and both ways it is excluded from justification, and here specially in the second regard. For the intent of the Galatians was, to join Christ and the law, in the work of our justification.

Before God] that is, in the judgment of God, before whose [ 15] judgment seat we must all appear, and be judged.

The just shall live by faith.] The scope of these words is this. The Jews were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be led into captivity, by the said Babylonians. Now in this distress of [ 20] theirs, the Lord sets down the duty of the faithful Jews, namely, that they must stay themselves by their faith in the Messias, and consequently, that they shall have safety in this life in the midst of all dangers, and in the ende have eternal life. And Paul applies this text to his purpose, thus. Life eternal [ 25] comes by faith: and therefore true righteousness before God is by faith. For righteousness is the foundation of life eternal: and therefore it is called justification of life. Rom. 5. 17.

The law is not of faith] The meaning of these words must be gathered, by the opposition in the latter part of the verse: but he [ 30] that doth these things shall live in them. And the meaning is this. The law doth not prescribe faith in the Messias: neither doth it promise life to him that believeth in the Messias, but to him that doth the things contained in the law.

In these words, Paul adds a new argument to the former, [ 35] thus. Justice is by faith: the law is not of faith: therefore the law is not our justice. Or again, thus. He that is justified, is justified by faith: the law justifies no man by faith: therefore the law doth not justify. The conclusion is first, in the 11. verse. The proposition is expressed, and confirmed by the testimony of the Prophet Habakkuk. The assumption is in the 12. verse.

The use. Whē Paul saith, No mā is justified by the law in the sight of God: he makes a double justification: one, before God: the other, before mē. Justification before God is, when God reputes a man just, & that only for the merit, and obedience of Christ. Justification before men, is, when such as profess faith in [ 5] Christ, are reputed just of men. By this distinction, Paul who saith, that a man is justified by faith without works, Rom. 3. 28. and James, who saith, that Abraham was justified by faith, and works, I am. 2. 24. are reconciled: for Paul speaks of justification before God, as he himself expressly testifieth, Rom. 4. 2. [ 10] and S. James speaks of justification before men, which is not only by the profession of faith, but also by works.

In the same sort, there is a double Election. One special, whereby God knows who are his. The other, is more general, whereby we repute all men to be Elect, that profess faith in [ 15] Christ, leaving secret judgments to God. Thus Paul writes to the Ephesians, Philippians, &c. as Elect. And the Ministers of the word, are to speak to their congregations, as to the Elect people of God. [ 20]

In the same manner, there is a double sanctification: one before God, in truth, Eph. 4. 28. the other before men, in the judgment of charity. Thus men are said, to tread under foot the blood of Christ wherewith they were sanctified. Hebr. 10. 29. Thus all that are of right to be baptized, are holy and regenerate: not in the judgment of certainty, which is God's; but in [ 25] the judgment of charity, which is man's: secrets always reserved to God.

Again, when Paul saith, in the sight of God, he gives us to understand, that there is an universal judgment of God, before whom we must all appear, and be judged. And when Paul [ 30] saith in the time present, that God justifieth (though not by works) he signifies, that this judgment is already begun upon us, even in this life. This must teach us, to walk in godly and holy conversation, in the fear of God: and to watch and pray, that we may be found worthy, to stand before God. [ 35] Malefactours, when they are going to judgment, and when they see the Judge set: lay aside skorning, and bethink themselves what to say, or do. Now we are these malefactors: and we know that God hath already begun to give judgment of us: and therefore we must prepare our selves to make a good reckoning.

In the testimony of the Prophet our duty is set down, and that is, that we must in this world live by faith. That we may live by faith, we must do two things. One is, to choose the true God for our God: the second is, in our hearts to cleave unto [ 5] him, and that according to his word. First therefore, we must cleave fast to his commandments, by entering into the way of his precepts, and by walking in them. For this cause we must have always about us the eye of knowledge, to direct our steps [ 10] in the ways of God, that we ever keep our selves in our callings, that is the duty we owe to God and man. Secondly, while we stand in the ways of God, we shall be assailed with many Temptations on the right hand, and on the left: therefore we must further cleave to the promises of God: believing [ 15] his presence, protection, and assistance, in all temptations and dangers. And this our faith must be as it were a hand to stay us. Here two caveats must be remembered. One, that we must not prescribe unto God the manner of his assistance: but leave it, with other circumstances of time, and place, to [ 20] God. The second is, when all earthly things fail us, we must rest upon the bare word of God, and believe the promise of remission of sins, and life everlasting. This is to live by faith. And this duty must be practiced, when we are in the field to fight for our country: when we lie on our death beds: and [ 25] when we are in any danger.

Mark further, Paul saith, the just man lives by faith: he therefore that is justified continues to be justified by his faith: and therefore the second justification, that is said to be by our works, is a mere fiction. And in that none lives by faith, but he that is [ 30] a just man, we see that true faith is always joined with the Purpose of not sinning, or with the justice of good conscience: and where they are severed, there is no more but a mere pretence of faith.

When Paul saith [the Law is not of faith] he sets down the [ 35] main difference between the Law and the Gospel. The law promiseth life, to him that performs perfect obedience, & that for his works. The Gospel promiseth life, to him that doth nothing in the cause of his salvation, but only believes in Christ: and it promiseth salvation to him that believeth, yet not for his faith, or for any work else, but for the merit of Christ. The law thē requires doing to salvation, and the Gospel believing, and nothing else.

Object. I. The Gospel requires repentance, and the practice of it. Ans. Indeed the law doth not teach true repentance; neither is it any cause of it, but only an occasion. The Gospel [ 5] only prescribes repentance, and the practice thereof: yet only as it is a fruit of our faith, and as it is the way to salvation in which we are to walk, and no otherwise.

Object. II. The law requires and commands faith. Ans. The law requires faith in God, which is to put our affiance in [ 10] him. But the Gospel requires faith in Christ, the Mediator, Godman: and this faith the law never knew.

Object. III. In the Gospel there are promises of life, upon condition of our obedience. Rom. 8. 13. If by the spirit ye mortify the deeds of the flesh, ye shall live. 1. John. 1. 9. If we confess our [ 15] sins, God is faithful to forgive them. Ans. The promises of the Gospel are not made to the work, but to the worker: and to the worker not for his work: but for Christ's sake, according to his work. As for example: promise of life is made not to the [ 20] work of mortification, but to him that mortifieth his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or evidence thereof. And therefore it must be remembered, that all promises of the Gospel that mention works, include in them Reconciliation with God in Christ. [ 25]

Object. IV. Faith is a virtue, and to believe is a work: therefore one work is commanded in the Gospel, and is also necessary to salvation. Ans. The Gospel considers not faith as a virtue, or work, but as an instrument, or hand, to apprehend [ 30] Christ. For faith doth not cause, effect, or procure our justification and salvation, but as the beggars hand, it receives them, being wholly wrought and given of God.

This distinction of the law and the Gospel, must be observed carefully. For by it we see that the Church of Rome hath [ 35] erroneously confounded the law and the Gospel, for this many hundred years. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the holy Ghost, is the Gospel. But I say again, that the law written in our hearts, is still the law of Moses. And this oversight in mistaking the distinction of the Law and the Gospel, is and hath been, the ruin of the gospel.

We must here further observe, that believing, and doing, are opposed, in the article of our justification. In our good conversation they agree: faith goes before, and doing follows: [ 5] but in the work of our justification, they are as fire and water. Hence I gather, that to the justification of a sinner, there is required a special and an applying faith, for general faith is numbered among the works of the law: and the devils have it. This kind of believing therefore, and doing, are not opposite. [ 10] Again, hence I gather, that works of faith and grace, are quite excluded from justification; because the opposition doth not stand between believing, and the works of nature: but simply, between believing, and doing.

Lastly, it may be demanded, why the Lord saith, He that [ 15] doth the things of the law shall live; considering no man since the fall, can do the things of the law? Ans. The Lord since man's fall, repeats the law in his old tenor, not to mock men, but for other weighty causes. The first is, to teach us that the law is of a constant, and unchangeable nature. The second is, to [ 20] advertise us, of our weakness, and to show us, what we cannot do. The third is, to put us in mind, that we must still humble our selves under the hand of God, after we have begun by grace to obey the law; because even then we come far short in doing the things which the law requires at our hands. [ 25]

Paul having proved the truth of his doctrine by sundry arguments, in the former part of this chapter, he here answereth an objection, the occasion whereof is from the 10. verse. It may be framed on this manner: If they be accused that continue [ 5] not in all things written in the law to do them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you have said.) Answer is here made, that to them that believe there is full redemption, from the curse of the law. And Paul for the better enlightening of his answer, [ 10] here makes a description of our redemption by four arguments. The first is the author: Christ hath redeemed us from the curse of the law. The second is the form or manner of our Redemption, in these words, When he was made a curse for us. And this form is further declared by the sign, in these words: [ 15] for it is written, Cursed is everyone that hangeth on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also another ende, that we might receive the promise of the spirit.

Touching the Author, in these words, Christ hath redeemed [ 20] us from the curse of the law, sundry things may be learned. First of all, comparing these words with the 10. verse, or comparing the answer, and the objection together, we see and are to observe, that the threatenings of the law, are to be understood with an exception from the Gospel. All are cursed, saith the law, that [ 25] do not continue to do all things written therein, Except they have pardon, and be redeemed by Christ, saith the Gospel. And thus are all curses of the law to be conceived, with a limitation or qualification, from the Gospel.

Again, in that Christ hath redeemed us from the curse of [ 30] the law, here is our comfort, that neither, hell, nor death, nor Satā, hath any right or power over us, so be it we do unfeignedly believe in Christ. For we are bought with a price. And for this cause, we must be admonished, not to fear any evil overmuch, as the revilings, and curses of evil tongues, witchcraft, [ 35] the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtful unto us, is removed from them that are in Christ. And therefore all immoderate fear should be restrained.

Thirdly, our duty is, to glorify God and Christ, who hath redeemed us, and that both in body and soul. The redeemed must live according to the will of their redeemer. 1. Cor. 6. 20. This is all the thankfulness that we can show to our Redeemer for his mercy.

Lastly, here an objection made by some, may be answered. [ 5] If (say they) we were redeemed by Christ, being captives to the devil, the price of our Redemption was paid to him, and not to God. Ans. We were captives properly to the justice of God in the law, to the order whereof we stand subject: and by [ 10] this means we are captives to the curse of the law, and consequently to the devil, who is the minister of God, for the Execution of the said curse. And being captives to the devil, no otherwise then as he is the minister of God, for the inf •• cting of punishment: the price must not be paid to him, but to God, [ 15] who is the principal, and hath a sovereignty over him and us.

I come now to the form of our Redemption, Who was made a curse for us. For the better understanding of these words, four points are to be handled. The first is, what is this curse? Ans. A double death: the first of the body, the second of the [ 20] soul. The first is, the separation of the body and soul. The second is, the separation of the whole man from God: not in respect of his universal power and presence (for the very damned have their moving and being from him,) but in respect of his favor, and special love, whereby God ceaseth to be [ 25] their God. And this is death indeed, whereof the first; is but a shadow: and this is the curse of the law.

The second point is, How Christ was a curse, or accursed, who is the fountain of blessedness? Ans. He is not so by nature: for he is the natural son of God: nor by his own [ 30] fault: for he is the unspotted lamb of God: but by voluntary dispensation: and therefore Paul saith, he was made a curse. And he was made a curse, first, because he was set a part in the eternal counsel of the Father, Son, and holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the [ 35] father is said to have sealed him, John. 6. 27. and he is said again to be prcordained before all worlds, 1. Pet. 1. 20. and given according to the counsel and foreknowledge of God. Act. 3. 22. Secondly, he was made a curse, in that he was in time consecrated to be our Mediator and so a curse. And this consecration was first in his baptism, in which he put upon him our guilt, as we put off the same in ours; and secondly on the cross and passion, in which he took unto him the punishment of our sin. And thus was he made a curse. It may be objected, that he is the Son of God: and therefore no curse. Ans. Christ must be considered as the Son of God, and again as our pledge and surety. [ 5] Heb • . 7. 22. In the first respect he was not accursed, but in the second.

The third point is, In what nature was Christ accursed? Ans. Whole Christ God-man, or Man-god, was accursed. For the [ 10] Lord of life (saith Paul) was cr • cified, and consequently accursed. 1. Cor. 2. 8. Yet this limitation must be added, that the curse was not upon the Godhead of Christ, but only in his flesh, or manhood. For he suffered (saith Peter) in the flesh. 1. Pet. 4. 1. Moreover, the soul of Christ was the more principal seat of [ 15] the curse, as it was the principal seat of sin. Therefore the Prophet saith, he made his soul an offering for sin, Isa. 53. 10. and Christ said, My soul is heavy to the death.

The fourth point is, How far forth Christ was accursed? Ans. In the first death there are two degrees, separation of the [ 20] body and soul, and the putrifaction of the body separated. And Christ entered only into the first, and not into the second. For his body being dead endured no corruption. Again, in the second death there are two degrees. The first is, a separation from God in sense and feeling: and the second, is an absolute [ 25] separation from God. Into this second degree of death, Christ entered not, because he said in the midst of his passion, My God, my God. And this absolute separation could not be without the dissolution of the personal union. Into the first degree of the second death, he entered: namely, into the apprehension [ 30] and feeling of the wrath and indignation of God due to man's sin. And this appears by his bloody sweat of thick and clottered blood, by his complaint that he was forsaken: by his fears and sorrows in the time of death, in which he comes short of sundry Martyrs, unless we acknowledge that he endured [ 35] further pains of death then ever they did: by his condition, in that he takes upon him the condition of the first Adam, who upon his fall was to endure the first and second death. Here two questions are to be demanded: the first, How and in what manner Christ suffered the wrath of God? Ans. He endured it willingly of his own accord: he did not only in mind see it before his eyes, but also he felt it: it was laid and imposed on him, and he encountered with it: but it had no dominion of lordship over him. Act. 2. 24. The second is, How much he suffered of the wrath of God? Ans. The punishment he suffered was in value and measure answerable to all the [ 5] sins, of all the Elect past, present, and to come: the Godhead supporting the manhood, that it might be able to bear, and overcome the whole burden of the wrath of God. If it be said, that a creature cannot have an infinite apprehension of [ 10] the wrath of God: I answer, it sufficeth that God laid infinite wrath upon him, and that he apprehended it according to the condition of a creature. For in so doing, he encountered with the whole wrath of God. One man in a breach, or at a bridge, may stand against an whole army, and bear the brunt of it: [ 15] why may not then the manhood of Christ supported by the Godhead, bear the stress of the whole wrath of God? Against this doctrine, sundry things may be objected.

Object. I. The Scripture ascribes all to the blood of Christ, and therefore to the death of the body. Ans. By blood, is meant [ 20] a bloody death: by the bloody death, the death of the cross: by the death of the cross, a death accursed, or the death of the body, joined with the malediction of the law.

Object. II. The suffering of the anger of God was not figured in Sacraments or sacrifices. Ans. The beast, whereof [ 25] the burnt offering was made, was first tied to the horns of the altar: his blood then was shed: and lastly he was all burnt upon the all ••• unto God: and hereby was figured the fiery wrath of God.

Object. III. Temporal death, or the curse for half a day [ 30] cannot countervail eternal death. Ans. Yes, in Christ. For if man could suffer and overcome punishment in measure infinite, he should not suffer eternally: but this no man nor angel can do: and therefore man must suffer punishment for measure finite, for time infinite: because the punishment must be [ 35] answerable to God, whose majesty is infinite. Now Christ being God and man, suffered punishment indeed infinite: and therefore it was not necessary that he should endure it eternally. Again, here the dignity of the person helpeth: for in that the Son of God suffered the curse of the law for half a day, it is more, then if all men had suffered eternal death. Therefore the death of Christ in respect of the measure of the punishment, as also in respect of the value, and dignity thereof, counteruailes death everlasting.

Object. IV. It is hard to say, that Christ suffered the pains of hell. Ans. The Latin translation (commonly received,) hath [ 5] as much, that he could not be holden of the sorrows of hell, Act. 2. 24. And there is no offense to say, he suffered the pains of hell, so far forth as this suffering may stand with the purity of his manhood, and with the truth of the personal union. [ 10]

The use. Friers teach, that if Christ had pricked his finger, and let fall but one drop of blood, it had been sufficient to redeem all the world. But they dream. For Paul saith, he was made the curse of the law, to redeem us. This had been a needles work, if a prick in the finger, or any punishment without [ 15] death, would have done the deed.

That Christ became a curse for us, it shows, the greatness and horriblenes of our sins, it shows the grievous hardness of our hearts, that never almost mourn for them: it shows the unspeakable love and mercy of God, for which we are to be [ 20] thankful forever, and that all manner of ways.

In that the Son of God became a curse for our sins, we are put in mind, to see, acknowledge, and consider them, and withal to bewail them, and to humble our selves for them: and to detest them more and more, unto the very death. For [ 25] what is more worthy of hatred, then that which causeth the Son of God to be accursed. They which believe that Christ by being a curse hath redeemed them from the curse of the law, do in truth die unto all their sins, and live unto God. Many indeed professing Christ, make no change of life at all: [ 30] and the reason is, because a secret Atheism makes them say in their hearts, There is no Christ, there is no curse, that was endured by Christ. Clense your hearts of this hidden Atheism, and look that inwardly in your spirits, you die unto your sins, and live to God. [ 35]

In that Christ was obedient to his Father in bearing the curse of the law, we are taught in all things to subject our selves to the will of God. Our obedience must not only be in doing this or that, but also in suffering the miseries •• d on us to the death: this is the best obedience of all, and the truest mark of God's child, to obey in our sufferings.

Moreover, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is everyone that hangeth on the tree. Deut. 21. 23. The ground of this sentence is the sin of the malefactor: for whom God curseth, he curseth for his offense. And here it may be demanded, why he that is stoned [ 5] to death is not likewise accursed? Ans. He also is accursed: but there are special reasons why the man hanged on the tree is cursed. First, among the Jews, they which were hanged, were most grievous malefactors, as blasphemers, and idolaters: and there punishment was accordingly, most grievous. [ 10] Secondly, hanging (as among all nations, so among the Jews) was a most odious, and infamous death. Thirdly, God did foresee that the Messias should die on the cross, and therefore he accursed this kind of death. If it be said, that there was no fault or offense in Christ; and therefore he could not be accursed: [ 15] I answer, that he became sin for us, in that our sin was applied and imputed to him. It may be further objected, that the thief which repented, was not accursed, though he were hanged on the tree. Ans. As a thief, he was accursed; as [ 20] he was a thief, and repented, the curse was removed. For the law in the curses thereof, gives place to the Gospel: judgment yields to mercy: and the Gospel puts an exception to the law.

The use. If the malefactor hanged, be accursed, and defile the earth: how vile and accursed is the living malefactor, the [ 25] blasphemer, adulterer, murderer, &c. who hath entered no degree of punishment? Let this be considered, to terrify offenders.

Again, let us consider the scope of this law. Because he that hangs on the tree, is accursed: therefore saith the law of God, [ 30] he must be taken down, and buried. Mark the equity of this law: and that is, that things evil and accursed, are to be removed from the eye and sense of man. This charge the Lord gives of less matters, namely, of sights indecent, and unseemly. Deut. 23. 15. Again, we are commanded not so much as to name [ 35] fornication, uncleanness, covetousness, resting, foolish talking, &c. Eph. 5. 3. Here we are to be put in mind, that the Plaies (commonly in use) ate to be banished out of all Christian societies. For they do nothing else but revive and represent the vile and wicked fashions of the world, and the misdemeanor of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Again, all evil in our example, whether in word, or in deed, must be buried, as much as may be: for it defileth, and is accursed.

Here it may be demanded, how this law of God, (he is accursed: [ 5] therefore let him be taken down, and buried) stands with the order used in this and other countries, in which men are hanged in chains for the terror of the world? Ans. Judicial laws, if they have in them moral equity, and serve directly to fence in the precepts of the Decalogue, are perpetual, and [ 10] bind all men, else not. As for the judicial determinations of this or that manner of punishment, they concern us not, but God hath left every nation free, though not in respect of punishment, yet in respect of the manner and order thereof. [ 15]

The third point, whereby our redemption is described, is the ende thereof, that the blessing of Abraham, that is, righteousness and life everlasting, may come upon the Gentiles. Here two things are to be considered. The first is, whence comes the benediction of Abraham? Ans. From the cursed death of Christ. [ 20] For thus are the words, He was made a curse for us, that the b •• ediction of Abraham might come on the Gentiles. Mark here how God works one contrerie by the other. In the creation, he made something, not of something, but of nothing: he called light out of darkness: he kills, and then makes alive, Hos. 6. he sends men to heaven, by the gates of hell: he gave sight by a [ 25] temper of spittle and clay, a fit means to put out sight. In the work of our redemption he gives life, not by life but by death, and the blessing by the curse. This shows the wisdom, and power of God: and it teacheth us in the work of our conversion and salvation, not to go by sense and feeling; because [ 30] God can, and doth work one contrary, in, and by the other.

The second point is, where this benediction of Abraham is to be found. Ans. The text say, It is extant in Christ Jesus, who is as it were the storehouse of God's blessing, and the dispenser of it to all nations. In him are hid all treasures of wisdom, and [ 35] knowledge. Col. 2. God and the Lamb are all things to all the Elect in the kingdom of heaven. Reu. 21. Here we see the right way to become rich: and that is, above all things to seek to be true and lively members of Christ: for if he be ours, we can want nothing. Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure unto us all good things that he sees to be necessary for us. For Christ is the storehouse of the benediction of Abraham. Again, this must teach them that believe in Christ, to be content in any estate, be it better or [ 5] worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discern of things that differ. Thirdly, in our poverty, and in the midst of all our wants and losses, we must comfort our selves. For though we leese never so much, yet we retain the principal, and that is [ 10] Christ, who is the benediction of Abraham.

The fourth point is, another end of our Redemption, That we might receive the promise of the spirit by faith. For the better understanding of this, four questions may be demanded. The first is, what is meant by the promise? Ans. The promise of God [ 15] made in the Old Testament, that he would pour out his spirit upon all flesh. Isa. 44. 3. and Joel 2. 28. And h 〈…〉 said, that this promise is fulfilled to the nations, whē they believe. Mark here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God [ 20] promiseth Jacob that his posterity shall be a great nation after 430 years: for which time they remain in thrall & bondage; but the very night after the former time was expired, nothing, no not the raging sea could stop their deliverance. Exod. 12. 41. God promised deliverance after 70 years captivity to the [ 25] Israelites in Babylon. When this time was expired, Daniel prayed, and at the very beginning of his supplications, the decree of God for deliverance came forth. Dan. 9. 23. The vision of God (saith the Prophet) is for an appointed time. Hab. 2. 1. and so is the promise. This must teach us to be content, if after much [ 30] praying, we find not the fruit of our prayers: because there is an appointed time for the accomplishing of them. In this respect David saith, that his eyes failed, and he was hoarse in praying. Psal. 69. 4.

The second question is, what is meant by the giving, or sending [ 35] of the spirit? Ans. Without any alteration or change of place, it signifies two things. The first is, Order between the persons, whereby the Father, and the Son work mediately by the holy Ghost, & the holy Ghost immediately from them. The second is, that the Spirit doth manifest his presence by divine effects in us. In this respect he is said to be sent, or given of the Father, and the Son.

The third point is, In what order is the spirit given? For it seems, that we first of our selves believe, and then receive the spirit? Ans. Men are said to receive the spirit, when they receive [ 5] some new gift of the spirit, or the increase of some old gift. John. 20. 22. Again, to speak properly, faith and the receiving of the spirit, are for time both together. For first of all, we hear the promise of God: then we begin to meditate, and to apply the said promise to our selves, to strive against [ 10] doubting, and to desire to believe: and in doing of all this, we receive the spirit. To believe, is the first grace in us that concerns our salvation: and when we begin to believe, we begin to receive the spirit: and when we first receive God's spirit, we begin to believe. And thus by our faith receive [ 15] we the spirit: and thus also the spirit dwells in us by faith. Eph. 3. 17. And we must not imagine, that we may, or can believe of our selves, without the operation of the spirit.

The fourth point is, for what ende we receive the spirit? Ans. For six. For illumination of our minds, 1. John. 2. 27. 1. [ 20] Cor. 2. 12. for regeneration, whereby the Image of God is restored in us, John. 3. for the government of our counsels, wills, affections, actions, Isa. 11. 1. Rom 8. 14. for the effecting of that conjunction, whereby we are united to Christ our head. 1. Cor. 6. 17. for consolation, Rom. 8. 16. lastly, for confirmation [ 25] in our faith, and every good duty. 2. Cor. 1. 22. Eph. 1. 13.

This receiving of the spirit, is one special ende of our redemption: and therefore it is most necessary for us, to have the spirit of God dwelling in us. If we have not the spirit, we are not Christ's: and without it, we can do nothing. [ 30]

We must for this cause do such things, whereby we may obtain and receive a plentiful measure of God's spirit. Repent (saith Peter) and ye shall receive the holy Ghost.

Again, we must carefully retain and preserve the grace of the spirit in us; by meditation in the word of God; by earnest [ 35] and frequent prayer; by avoiding all such acts, in word, or deed, that may make a breath in conscience: for whatsoever offends conscience, quenches the spirit. Lastly, by savoring the things of the spirit, Rom. 8. 5. that is, by thinking on things spiritual, by affecting of them, and delighting in them.

In these words, Paul meets with a second Exception, or [ 35] objection, made against that which he here principally stands upon: namely, that the blessing of Abraham is conveyed to the Gentiles, and that by Christ. The objection may be framed thus: The promise made to Abraham, cannot now pertain to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be justified, and faued, by the observation of the law. To this objection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot do it. The first he confirms on this manner: [ 5]

The proposition is expressed in the 17. verse, and is confirmed by comparison, thus. The testament of man after it is confirmed, may not be abrogated: much less the testament of God. [ 15] v. 15. The minor is propounded in the 16. and 17. verses. Now I come to speak of the words as they lie.

Brethreu] Paul had before called them fools; and that justly, because they fell from the doctrine which he taught them, to another Gospel. And yet here he calls them brethren. And [ 20] hence let us learn, that in division of judgment and opinion, there must be no division but unity of affection. It is, and hath been always the plague of the Church, that division of heart and affection, there takes place, where any division is in judgment, though men err of infirmity. This evil causeth more to be [ 25] condemned for heretics, then indeed ought to be: it maketh schisms where none should be: it maketh dissensions to be incurable; which otherwise might be cut off. And therefore if dissensions in judgment arise, we must remember to suppress, envy, hatred, pride, self love, and let Christian love [ 30] bear sway.

Again, here we see it is lawful, to speak in Sermons as men do, so it be done after the example of Paul, with these cautions. First, it must be done sparingly, and soberly, without ostentation. Secondly, it must be done upon a just cause, as [ 35] when the sayings of men serve to convince the hearers, and that in their consciences. Thirdly, a difference must be made between the word of man, and the word of God; least in adding one to the other, the word of God loose his grace, and excellency. Lastly, God's word only must be the foundation of the doctrine which is taught, and the word of man is to be added, in respect of our infirmity to give light, or to convince.

That which Paul speaks after the manner of men, is a principle of law, or a conclusion of the light of nature, namely, that a Covenant or testament confirmed, may not be abrogated. Paul saith, it is the property of them that are of reprobate [ 5] minds to be truce-breakers. Rom. 1. 30. Hence sundry questions may be resolved. The first is, whether Legacies given to the maintenance of the Mass, may be applied to the maintenance of the true worship of God? Ans. The testator in the giving [ 10] of such Legacies, hath a double intention: one is general, and that is to preserve the worship of God: the other is special, and that is to preserve the idolatry of the Mass. In this he erreth, and therefore his will may be changed. For testaments unlawfully made, may be abrogated. In the general he erred [ 15] not: and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be said, that the next heirs may recall them when the Mass is abolished. I answer, no. Because they may still be applied to the public good of the Church. The affection of the dead was good [ 20] in this case, though there judgment was naught: and therefore regard is to be had of their affection and intent.

The second question is, whether we are to keep covenant with heretics, and enemies? Ans. Yea: for the principle, A covenant confirmed, may not be abrogated, is the conclusion of nature, [ 25] which binds all men without exception, at all times, if the covenant be lawful.

The third question is, what if damages and losses follow upon the covenant made and confirmed, must it then be observed? Ans. Of covenants some are single, that is, bare promises, [ 30] not confirmed by oath; and some again are with oath. Again, some covenants are mere civil, being made of man to man; and some are more then civil, being made of man to God, as contracts of marriage. Now if covenants be single covenants, and merely civil, then may they be changed by the [ 35] makers, or by their successors, if hurts and losses arise. Yet if covenants be confirmed by oath, and if they be made to God, they may not be changed, so long as they are lawful, though great losses insue. Read the example of Joshua, Ios. 9. 18. A good man sweareth, and changeth not, though he lose thereby. Psal. 15. 4.

The fourth question is, whether a contract may not be dissolved, when one of the parties hath a disease contagious in deadly manner, and incurable? Ans. If such a disease follow the contract, the marriage not consummate, we may presume that God doth dissolve the contract. And the covenant dissolved by God, we may without danger hold to be abrogated. [ 5]

The last question is, whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ, when it ministereth the Lord's supper under one kind? Ans. They sin against the light of nature, which teacheth us not to abrogate [ 10] the testaments of men, much less the testament of God. It is alleged, that we receive whole Christ under one kind. Ans. True indeed. But we must consider the end of the sacraments is to signify and represent, perfect nourishment, in, and by Christ: now perfect nourishment is not in bread alone, but in bread and wine: and by them both joined together, is signified, [ 15] that Christ is the bread and the water of life: now to abolish the cup, is to abolish the principal use of the sacrament, and to lessen our comfort.

In the 16. verse Paul saith, the promises were made to Abraham, [ 20] in the plural number: because they were sometime made to Abraham, sometime to his seed, and sometime to both: and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seed of Abraham here mentioned, is the seed not of the flesh, but of [ 25] the promise, Rom. 9. 7. and this seed is first Christ Jesus, and then all that believe in Christ. For all these are given to Abraham as children by the promise and Election of God. Moreover, this seed is not many (as Paul observeth) but one: that is, one in number. It is objected, that the word [seed] is a name [ 30] collectiue, and signifies the whole posterity of Abraham. Ans. It doth sometime, but not always: for Eve saith of Seth, God hath given me another seed, Gen. 4. 25. that is, another son.

Lastly, it is said, that this one particular seed of Abraham is Christ Jesus. Here by the name Christ, first and principally the Mediator is meant, and then secondly all Jews and Gentiles [ 35] believing, that are set and grasted into Christ by their faith. For Paul saith, Rom. 9. 8. that the children of God, or, the children of the promise, are the seed of Abraham: again, Gal. 3. 29. They which are of Christ, are the seed of Abraham. And the name, Christ, signifies not only the head or Mediator, God and man, but also the Church gathered partly of Jews, and partly of Gentiles. The body (saith Paul) is one, but the members are many: even so is Christ, 1. Cor. 11. 12. that is, the Church of Christ. Again, I bear in my body the remainders of the sufferings [ 5] of Christ, Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be objected, that by this means the seed of Abraham, is many, and not one: because Christ and all believers are the seed. Ans. They are all one in respect of one and the same blessing of God, which is first given to [ 10] Christ, and by Christ to all that believe in him. All are one in Christ, Gal. 3. 28. and he gathers things in heaven and earth into one head. Eph. 1. 10.

It is here to be observed, that the promises made to Abraham, are first made to Christ, and then in Christ to all that believe [ 15] in him, be they Jews, or Gentiles. This Conclusion is of great use. First, by it we learn the difference of the promises of the Law and the Gospel. The promises of the law, are directed and made to the person of every man particularly: the promises of the Gospel are first directed, and made to [ 20] Christ, and then by consequent, to them that are by faith engrafted into Christ.

Secondly, by this we learn to acknowledge the communion that is between Christ and us. Christ as Mediator, is first of all elected, and we in him: Christ is first justified, that is, acquit [ 25] of our sins, and we justified in him: he is heir of the world, and we heirs in him: he died upon the cross, not as a private person, but as a public person representing all the Elect, and all the Elect died in him, and with him. In the same manner they rise with him to life, and sit at the right hand of [ 30] God with him in glory.

Thirdly, here we see the ground of the Certentie of perseverance, of all them that are the true children of God. For the office of Christ to which he is set a part, is to receive the promise of God for us, and to apply it unto us. And this work [ 35] is done by Christ without impediment, and without repentance on his part. The seal and foundation of our salvation is this, that God accepts and knows us for his, 2. Tim. 2. 19. and that which concerns us is, that we must worship God in spirit and truth, and depart from iniquity.

Lastly, here is comfort against the consideration of our unworthiness. Thou sayest thou art unworthy of the mercy of God, and therefore hast no hope. And I say again: dost thou truly exercise thyself in the spiritual exercises of faith, invocation, repentance? be not discouraged: thou must not receive the promise immediately of God, but Christ must do it for [ 5] thee. Though thou be unworthy, yet there is dignity, and worthiness sufficient in him. If thou say, that thou must at the least receive the promise at the hand of Christ. I add further, that he will not quench the flax that doth but smoke, neither will he break the bruised reed. He accepts the weak apprehension, [ 10] if it be in truth. And our salvation stands in this, not that we know and apprehend him, but that he knows & apprehends us first of all.

v. 17. This I say] In the former verses Paul hath laid down two grounds: one is, that testaments of men confirmed, may [ 15] not be abrogated: the other, that the promises were made to Abraham and his seed, which is Christ. Now, what of all this may some man say? Paul therefore adds these words, This I say, that is, the scope and intent of all my speech is, to show, that [ 20] the covenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was given 430 years after the confirmation of the said testament. And because it might be doubtful what Paul means, when he saith, the covenant [ 25] confirmed cannot be abrogated, he explanes himself in the ende of the verse by saying, the promise cannot be made of no effect.

It is here to be observed, that Paul saith, the promise made to Abraham is a covenant, or, testament. It is a Covenant or compact, because God for his part promiseth remission of sins [ 30] and life everlasting, and requireth faith on our part. In respect of this mutual obligation, it hath in it the form of a covenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediator, Heb. 9. 15. Secondly, the things promised, as remission of sins, [ 35] and life everlasting, are given after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodness of God, who vouchsafeth to name them in his testament, that have made covenant with the devil, and are children of wrath by nature, as we all are.

Again, in that the promise is a testament, remission of sins, and life everlasting, is a Legacy: and for the obtainment of thē, we must bring nothing unto God, but hunger and thirst after them, and make suit unto God for them, by asking, seeking, [ 5] knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receive and accept them. And though we be never so unworthy in our selves, yet shall it suffice for the having of the blessing of God, if our names be found in the Testament of God. [ 10]

Again, Paul saith, that the promise made to Abraham is a covenant confirmed of God. It may be demanded, by what means it was confirmed? Ans. By oath. Heb. 6. 17. Again, it may be demanded, to whom it was confirmed? Ans. To Abraham, as being the father of all the faithful, and then to his seed, that [ 15] is, first to the Mediator Christ, and consequently, to every believer, whether Jew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a public person, representing all the faithful.

Here again we see God's goodness. We are bound simply [ 20] to believe his bare word; yet in regard of our weakness, he is content to ratify his promise by oath, that there might be no occasion of unbelief.

Again, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some [ 25] may say, I could do so, if God would speak to me, as he did to Abraham. I answer again, when God spake to Abraham, in him he spake to all his seed: and therefore to thee whosoever thou art, that believest in Christ.

And hence we are to gather sure hope of life everlasting. [ 30] For in the person of Abraham, God hath spoken to us: he hath made promise of blessing to us: he hath made covenant with us: and he hath sworn unto us. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18. [ 35]

Lastly, in that God thus confirms unto us the promise of life everlasting, it must encourage us to all diligence in the use of all good means, whereby we may attain to the condition of Abraham: and it must arm us to all patience in bearing the miseries & calamites that fall out, in the strait way to eternal life

Further, Paul saith, that the promise is a covenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacy. By merit; because he hath procured by his death and passion, remission of sins and life everlasting. By his efficacy; because he seals up unto us in our consciences, remission of [ 5] sins, and withal restores in us the image of God. The use. If Christ be the ground of the promise, then is he the ground and fountain of all the blessings of God. And for this cause, the right way to obtain any blessing of God, is first to receive the promise, and in the promise Christ: and Christ being [ 10] ours; in him, and from him, we shall receive all things necessary.

The second answer of Paul to the former objection, is, that if the promise made to Abraham might be disanulled, yet the law could not do it. And he gives a double reason. The first is [ 15] drawn, from the circumstance of time. Because the promise or covenant was made with Abraham, and continued by God 430 years before the law was given: therefore saith Paul, the law was not given to disannul the promise. [ 20]

Against this reason it may be objected, that Abraham's seed, was but 400 years in a strange land. Gen. 15. 13. Ans. Moses speaks of the time that was from the beginning of Abraham's seed, or from the birth of Isaac to the giving of the law: and Paul here speaks of the time that was between the giving of the promise to Abraham, and the giving of the law: and that [ 25] was 10 years before the birth of Isaac.

Again, it may be objected, that the Israelites were in Egypt 430 years. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 years. Therefore it seems [ 30] there was more time between the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 years: and that in • art of this time they dwelt in Egypt as strangers. The words may thus be translated, [ 35] The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 years. And this peregrination begins in the calling of Abraham, and ends at the giving of the law.

In Paul's example, we see what it is to search the Scriptures, not only to consider the scope of whole books, and the parts thereof; but to ponder and weigh, every sentence, and every part of every sentence, and every circumstance of time, place, person. This is the right form of the study of divinity to be used of the sons of the Prophets.

The second reason used by Paul, is in the 18. v. it may be framed [ 5] thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He proves it thus: If the inheritance of life eternal be by the law, it is no more by the promise: but it is by the promise: because God gave it unto Abraham freely by promise: therefore it comes not by the [ 10] law.

The opposition between the law and the promise, shows that Paul in this Epistle speaks not only of the ceremonial, but also of the moral. For the greatest opposition is between the moral law, and the free promise of God. [ 15]

Let us again mark here the difference between the law and the Gospel. The law promiseth life but to the worker, for his works, or upon condition of obedience. The Gospel called by Paul, the promise, offers and gives life freely without the [ 20] condition of any work, and requires nothing but the receiving of that which is offered. It may be objected, that the Gospel promiseth life upon the condition of our faith. Ans. The Gospel hath in it no moral condition of anything to be done of us. Indeed faith is mentioned after the form and manner of a condition; but in truth it is the free gift of God, as well as [ 25] life eternal: and it is to be considered not as a work done of us, but as an instrument to receive things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthy conclusions in true religion. [ 30] And the ignorance of this point in the Church of Rome, hath been the decay of religion, specially in the article of Justification.

Thirdly, we must here observe, the opposition between the Law and the free promise of God, in justification of a sinner. [ 35] For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heirs, the promise is of none effect. By this we see the Church of Rome overturns and abrogates, the free promise of God. For they of that Church teach, that the first justification is by mere mercy: and that the second, is by the works of the law. But the law and the promise cannot be mixed together, more then fire and water: the law joined with the free promise, disanulls the said promise.

Lastly, in that Paul saith, God gave and freely bestowed the inheritance by the promise, it must be considered, that this Giving [ 5] is no private, but a public donation. For Abraham must be considered as a public person: and that which was given to him, was in him given to all that should believe as he did. Art thou then a true believer? doest thou truly turn unto God? here is thy comfort: the inheritance of eternal life is as [ 30] surely thine, as it was Abraham's, when he believed. For thou art partaker of the same promise with him: and when God gave him life, he gave thee also life in him. Again, persons backward, and careless, must be stirred up with all diligence to use all good means that they may believe truly in Christ, [ 15] and truly turn to God. For so soon as they begin to believe, and to turn unto God, they are entered into the condition of Abraham, and if they continue, they shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven: and after [ 20] this life, they shall rest in the bosom of Abraham. For that which was done to Abraham, shall be done to all that walk in his steppes.

Paul hath proved before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in the 19 and 20 verses, there is an objection made, and answered. The objection is this. If life and justice come not by the law, the law then is in vain. And this objection is expressed by way of interrogation, Wherefore then serves the law? The answer is, in the next words, It is added for transgressions, that is, for [ 5] the revealing of sin, and the punishment thereof, and for the convincing of men touching their sins. Rom. 3. 19, 20. Moreover, Paul sets down the time or continuance of this use of the law, when he saith, till the seed came to which the promise was made: that is, till Christ come and accomplish the work [ 10] of man's redemption. Here two questions may be demanded. The first is, whether the law serve to reveal sin after the coming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serves to reveal sin, even to the end of the world: yet in respect of the legal or Mosaical manner of [ 15] revealing sin, it is added, but till Christ. For the law before Christ did convince men of sin, not only by precepts and threatenings, but also by Rites and Ceremonies. For Jewish washings, and sacrifices, were real confessions of sin. And they were an handwriting against us, as Paul saith. And this manner [ 20] of revealing sin, ended in the death of Christ. Col. 2. 14. Again, the Ministry of condemnation which was in force till Christ, at his coming is turned into the Ministry of the spirit, and of grace. 2. Cor. 3. 11. For under the law there was plētifull revelation of sin, with dark and small revelation of [ 25] grace: but at the coming of Christ, men saw heaven opened, and there was a plentiful revelation of sin, with a more plētifull revelation of grace, and mercy. And in this respect also the law is said to be till Christ.

The second question is, whether the seed of Abraham [ 30] were before Christ or no? Ans. All that followed the steppes of Abraham's faith before Christ, were his seed. Yet were they not, that seed, that is, the principal seed, who is Christ, who is the seed blessed in himself, and giving blessedness to all other. And the believers that were before Christ or after him, [ 35] are the • eede of Abraham, in respect they are set into Christ, who is principally the seed mentioned in this text.

When Paul saith, ordained by Angels in the hand of a Mediator, he makes a declaration of that which he had said before by an Euident sign, on this manner. That the law serves to discover transgressions, it appears by this, that the Jews could not abide to receive the law immediately from God, but it was delivered by Angels, and received by the hand of a Mediator: and this argues man's guiltiness, and his disagreement with God; because a Mediator is of two, at the least, and of [ 5] two being at difference between themselves.

The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was delivered. Secondly, they were witnesses and approouers of the delivery. Thirdly, it may be, the voice of God [ 10] whereby the law was published in the hearing of all the Israelites, was uttered and pronounced by the ministry of Angels: for the holy Ghost saith, the word spoken by Angels was steadfast, Hebr. 2. 2. that is, the law. It may be said, all this proves not, that Angels ordained the law. Ans. Often in Scripture, the [ 15] work or action of the principal Agent, is ascribed to the instrument, or minister. The Saints are said to judge the world, 1. Cor. 6. whereas indeed they are no more but witnesses and approouers of this judgment. In the same manner Timothy is said to save himself and others, 1. Tim. 4. 16. The last trumpet [ 20] is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trump of God. 1. Thess. 4.

Moreover Paul saith, the law was delivered by the hand of a Mediator, that is, of Christ, (as some think:) but that cannot be: for the hand of a Mediator, signifies the ministry and [ 25] service of a Mediator, and this service is inferior to the service of Angels: because the law was delivered by Angels, and received of them by a Mediator. Therefore the Mediator here mentioned, is Moses, who stood between the people and God, in the delivery of the law. Deut. 5. 5. It may be objected, [ 30] that there is but one Mediator Christ, 1. Tim. 2. 8. Ans. Mediator of reconciliation is only one, and that is Christ: and Moses is a Mediator only in the relating and reporting the law from God to the Israelites.

Paul adds, that a Mediator is not of one, that is, that every [ 35] Mediator is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, always the same and like himself without change. And the reason of the speech is this. Paul hath taught that the law was given by a Mediator, and that this declared a difference between God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is always one and the same.

The use. In that the law is for transgressions, we are taught to examine and search our hearts, and lives by the law of God. [ 5] Zephan. 2. 1. Fan you, O nation, not worthy to be loved. Lam. 3. 40. Let us search our hearts, and turn again to the Lord. That we may the better examine our selves, four rules must be observed.

The first, when any one sin is forbidden in any commandment [ 10] of the law, under it all sins of the same kind are forbidden, all causes of them, and all occasions.

The second, a commandment negative includes the affirmative, and binds us not only to abstain from evil, but also to do the contrary good. [ 15]

The third is, that every commandment must be understood with a curse annexed to it, though the curse be not expressed.

The fourth is, that we must especially examine our selves by the first and last commandments. For the first forbids the [ 20] first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbor; though there be no consent to do the evil which we think. Paul saith of himself, that the commandment, Thou shalt not lust, was it that especially humbled him. Rom. 7. [ 25]

According to these and other rules, (which now I omit) we must with special care examine our selves. The want of this duty, causeth men to rot away in their sins, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not [ 30] what sin means, neither can they search aright their consciences and lives.

Moreover, after we have begun to practice this duty; we must often (as occasion shall be given) renew it to the end. Consider David's example. Psal. 119. 59. [ 35]

Where Paul saith, that the law is added till Christ, we see that the Legal ministry of death is abolished now; and that we are under the Ministry of the spirit and life. And for this cause we in these last days, that are Ministers of the word, must preach the doctrine of salvation plainly, to the very consciences of men. 2. Cor. 4. 1. Again, the people of these days ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these days of light, the Gospel be hid, (as it is to very many, who remain still in ignorance, and disobedience) it is a fearful sign unto them of their condemnation. 2. [ 5] Cor. 4. 4.

In that the law of God was ordained or delivered by Angels, we are put in mind to reverence it, and to esteem it as a treasure. Secondly, we are to fear to break the least commandment [ 10] of the law: because the angels that were ordainers of the law, do no doubt, observe the keepers and the breakers of it, and are ready pressed to be witnesses and reuengers against them that offend. Stephen upbraids the Jews, that the law was given by the dispensation of Angels, and yet they brake it. [ 15] Act. 7. 53. Thirdly, if thou offend and break the law, repent with speed: for that is the desire and joy of Angels. They that delivered the law, rejoice to see the keeping of it. Lastly, if thou sin and repent not, look for shame and confusion before God and his angels. [ 20]

Because Moses was a mediator to the Jews, Papists gather that therefore, Angels, and Saints, may be mediators. Ans. It sollowes not. Moses was ordained a mediator, so are not they. Moses was present with the Jews, and had fellowship with them whose mediator he was, Saints are absent in [ 25] heaven, and Angels though they be about us, have no fellowship with us. Moses was mediator but once, and that only in one thing: Saints are made continual mediators. Lastly, Moses was mediator in relating & reporting the law from God, to the people: Saints and Angels are made mediators to relate [ 30] and report our prayers, and the secrets of our hearts to God.

Whereas Paul saith, that a Mediator is not of one, but a third, between two at the least: it may be demanded, how Christ can be mediator between man and God, considering he is God? Ans. Though Father, Son, and holy Spirit, be [ 35] one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Son, or holy Ghost; the Son, the son, and not the Father, or the H. Ghost; the holy Ghost, the holy Ghost, and not the father, or the son. The son then, and the father, being persons really distinct, the son may be, and is Mediator, first of all, in respect of order to the father, and in him, to the son, and the holy Ghost. For the three persons being of one nature and will, when the father [ 5] is appeased, in him also the son, and the holy Ghost are appeased. Thus John saith, If any man sin, we have an advocate with the father. It may be said, that Christ cannot be Mediator to himself. Ans. In Christ consider his nature, and his Office. By nature, he is the son of God: by office, he is Mediator, [ 10] and thus he is God-man, or Man-god: and as Mediator by voluntary dispensation, he is inferior to himself as he is the essential son of God. And in the same manner, Christ as God-man is Mediator to himself as he is the son of God. For as he is the son of God, he is the party offended; as he is Mediator [ 15] God-man, he is the party that makes reconciliation.

Lastly, the property of God must be observed, that he is unchangeable. I am. 1. 17. Mal. 3. 16. It may be objected, that God is said in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he [ 20] changeth his actions of mercy and love, into effects of anger after the manner of men. Again, it may be objected, that God changed the law and abolished ceremonies. Ans. This God did by an unchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to [ 25] change this or that, without change.

The use. God's vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we love God; we are known of him. 1. Cor. 8. 3. Now the first we may certainly find in our selves, namely, the love of God, and Christ: and for the second, God [ 30] is unchangeable. For they which are once known of God, are ever known of him; and that even then when they feel nothing but God's anger.

Again, we are put in mind to be unchangeable in good things, as in faith, hope, love, good counsels, honest promises, [ 35] and such like, specially in the maintenance of true religion. For we ought to be like unto God. It is the poesie of our grations Queen, Semper eadem. Always one and the same; no doubt in good things, specially in the religion established among us. The same must be the mind of all good subjects and all good people. 1. Cor. 15. 58.

In these words, Paul propounds and answers another objection, in number the fourth. The occasion of the objection, [ 20] is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serve to convince and condemn us of sin, it serves not to give life but to kill, and so it is contrary to the promise which giuethlife. The answer is made negatively, God forbid. And a [ 25] double reason is rendered of the denial. The first is this: If the law could give life, it should also give justice, or justify: and so it should be contrary to the promise (because then there should be two contrary ways of justification, one by faith alone, the other by faith with works.) Therefore in that it kills and [ 30] condemns, it is not contrary to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serves for the other, are not contrary: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all under sin, that the promise [ 35] may be given to them that believe in Christ.

The use. In that Paul rejects the blasphemous objection with, God forbid: we are taught to avoid things said or done to the dishonor of God, with loathing and detestation. When it was related to Ahab and Jezebel, that Naboth had blasphemed God, they being idolaters, solemnise a fast pretending danger by the sin. 1. King. 21. 12. Caiaphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Job did but suspect his children of blaspheming God, he called [ 5] them and sanctified them. Job 1. 5. It is the fault of our days, that many blaspheme by cursing, swearing, &c. without fear, and many do it (as many dissolute soldiers) in a bravery: and hearers thereof for the most part are nothing moved thereat; so ordinary is the offense. This shows the wickedness [ 10] of our times.

In the first reason, Paul delivers a notable conclusion, namely, that the thing which is the means to procure life unto us, is also the means of our justice or justification before God. And good reason. For justice causeth life: and that which giveth [ 15] life, first of all giveth justice. Hence it follows that works cannot meritoriously deserve eternal life. For if life be by the works of the law, then justice also: but that cannot be: for we must first of all be justified, before we can do a good work. Let the Papists consider this. Again, they which teach, that [ 20] faith is alone in justification, and that both faith and works concur as causes of salvation, are deceived. For by the former conclusion of Paul, if works be causes of salvation, then must they also have a stroke in our justification, which they have not. And therefore they are the way of our salvation, but [ 25] not any cause at all. Lastly, here we see that many among us do not hold Christ, or believe in him aright, for their justification: because they hold him without change of heart and life. For by Paul's conclusion, whom Christ quickeneth, them he justifieth: and whom he doth not quicken, them he doth not [ 30] justify. Examine thyself then: if Christ have sanctified and renewed thy heart, thou art justified: if thy heart be yet unsanctified, and thy life unreformed, deceive not thyself with fond imaginations: thou art not yet justified.

The 22. verse followeth, containing the second reason. And [ 35] first let us consider the meaning of the words. The Scripture] the words are in the Original thus, That scripture, namely, the Scripture before named, the written law in the books of the Old Testament. And further, by the law, we must understand, God in the law, Rom. 11. 32. God hath concluded all under unbelief.

Concluded] The law is compared to a Judge, or sergeant: sin to a prison. And the law is said to conclude, or inclose men under sin: because it doth to the full accuse and convince us of sin, so as our mouths are stopped, and we have no way to escape. [ 5]

All] All men that came of Adam by generation, with all that comes from them, their thoughts, desires, words, and deeds.

The promise] The thing promised, which is Remission of sin, and life everlasting. [ 10]

By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signify unto us, who are true believers, namely, they which are believers by the faith of Christ.

Against this text of Paul, blind reason moveth many questions, [ 15] as namely why God created man, and then suffered him to fall? why God did not restrain the fall of Adam to his person, but suffers it to enlarge it self to all mankind, so as all be shut up under sin? why the promise is not given to all, but only to believers? But there are two special grounds, upon [ 20] which we are to stay our minds. The first is, that God hath an absolute sovereignty and lordship over all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may do with his own what he will. Math. 20. 15. The second is, that the ways and judgments of God are a gulf, into which [ 25] the more we search, the more we plunge our selves: because they are unsearchable. Rom. 11. 33.

Mark the phrase of Paul [the Scripture concludes all under smne] if it conclude or shut up, then it determines what is sin, what not. And if this be so: then it may also determine what is [ 30] true, and what is false: and so be truly termed a Judge of controversies in religion. If it shut up sinners under their sin, then also it shuts them that err under their error, for errors be sins and fruits of the flesh. It is said blasphemously, that if the Scripture be a Judge, it is but a dumb Judge: and I say again: [ 35] that offenders may plead for themselves on this sort, that the law is but a dumb Judge, when it condemns them, and shuts them under sin: but they shall find it hath a loud voice in their consciences, when they read it seriously, and examine themselves by it: even so the Scripture speaks sufficiently for the determination of truth and falsehood, in matters of salvation, when it is searched, with care and humility.

When Paul saith, We are all shut up under sin; he puts us in mind of our most miserable condition, that we are captives [ 5] of sin and Satan, enclosed in our sins as in a prison, like imprisoned malefactors that wait daily for the coming of the Judge, and stand in continual fear of execution. And seeing our condition is such, we must labor to see and feel by experience this our spiritual bondage, that we may say with [ 10] Paul, We are sold under sin, and that we know there is no goodness dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the school of Christ. Again, if we seriously bethink our selves that we are captives of sin and worthy of death, it will make us with contentation of [ 15] mind to bear the miseries of this life, sickness, poverty, reproach, banishment, &c. considering they come far short of that we have deserved; who are no better then slaves of sin and Satan.

Whereas Paul saith, that all men with all that proceeds from [ 20] them, is shut under sin, he teacheth that all actions of men unregenerate are sins. The wisdom of the flesh, that is, the wisest cogitations, counsels, inclinations of the flesh, are enmity unto God. Rom. 8. 5. To the unclean all things are unclean. Tit. 1. 15. An evil tree cannot bring forth good fruit. Mat. 7. It may be objected, [ 25] that natural men may do the works of the moral law, as to give alms, and such like. Rom. 2. 14. Ans. Sins be of two sorts. One is, when anything is done slat against the commandment of God. The second is, when the act or work is done which the law prescribes, yet not in the same manner which the [ 30] law prescribes, in faith, in obedience, to the glory of God. In this second regard, moral works performed by natural men, are sins indeed. Hence it follows, that Liberty of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of natural will [ 35] helped by grace, apply himself to the calling of God.

Whereas Paul saith, that the promise is given to believers, it is manifest that the promise is not universal in respect of all mankind, but only indefinite, and universal in respect of believers. Wherefore their doctrine is not sound, that teach the Redemption wrought by Christ, to be as general as the sin of Adam. Indeed, if we regard the value and sufficiency of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut under sin, yet the promise is only given to them that believe. It is objected, that God was in Christ reconciling the world [ 5] to himself. 2. Cor. 5. 19. Ans. The text in hand shows that by the world, we are to understand all believers, through the whole world. And whereas Paul saith, God shut up all under unbelief, that he might have mercy upon all, Rom. 11. 32. his meaning is here set down, that he shut both Jews and Gentiles under [ 10] unbelief, that he might have mercy upon all that believe, both of Jews and Gentiles.

Mark further, the ende of the law is conviction: and the ende of our conviction is, that the promise of mercy may be given to them that believe. Here is notable comfort, with encouragement [ 15] to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and convince thee of manifold sins? doth it arraign thee at the bar of God's judgment, and fill thy soul with terror? dost thou by the [ 20] testimonies of the law and thine own conscience, see and feel thyself to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is contrariwise a preparation to thy salvation. For the law with a loud voice in thy heart, proclaims [ 25] thee a sinner, and threatens thee with perdition: but the end of all this is, that Jesus Christ may become a Savior unto thee, so be it thou wilt come unto him, and believe in him. For he saves no sheep, but the lost sheep, and he calls not just men, but sinners to repentance. Let us therefore with all our hearts come [ 30] unto Christ and believe in him, and that by the faith of Christ, that is, with a faith joined with hope, love, and new obedience. Then shall the promise of pardon and life everlasting, be given to us. Upon this ground, persons in despair and grievous offenders, may see a plain way to help and succor themselves. For the work of the law concluding us under sin, by the [ 35] mercy of God, tends to our salvation, if we will use the good means.

Lastly, Paul saith, the promise is made not to everyone that believeth according to any faith of his own, but to them that are true believers by the faith of Christ. Therefore every man shall not be saved in his own faith and religion, but only they that are of the faith of Christ.

Paul in the 19. v. had said, that the law was for transgressions, till the seed come, to which the promise was made. And here he makes a more large declaration of his own meaning. The sum of all that he faith may be reduced to a comparison of [ 25] things unlike, on this manner. Before the coming of faith, we were under the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double similitude: the law was a Guard unto us, v. 23. and the law was our schoolmaster, v. 24. the second [ 30] part of the comparison is in the 25. v.

Faith] That is, the Gospel, or, the doctrine of remission of sins and life everlasting by Christ exhibited in the flesh.

We] We Jews: I Paul a Jew, and the rest of that nation.

Law] That is, the whole Oeconomie, policy, and Regiment [ 35] of Moses, by laws partly moral, partly Ceremonial, and partly Judicial.

Kept] Compassed or guarded. Because the law before Christ was to the Jews as a guard of armed men, to inclose and keep them, that they should not depart from God, and from their allegiance to him, unto the sins, idolatries, and superstitions of the Gentiles.

Unto the faith] That is, till the faith come.

Afterward revealed] From the creation, to the law, the Church of God was in one family; and the rest of the world beside was no people of God. From the law, till Christ, the [ 5] Church of God was enclosed in the nation of the Jews, and all the world beside no Church or people of God. And this distinction of a people, and no people, stood some time after the coming of Christ. Math. 10. 5. Go not into the way of the Gentiles, and into the cities of the Samaritans enter ye not. After [ 10] the ascension of Christ, this distinction ended: because the mystery of man's redemption was then more plainly revealed; and it began then to be revealed to the whole world. Coloss. 1. 26, 27. and Rom. 16. 25.

Thus we see that the law served for transgressions: because it [ 15] was to the Jews as a Guard to keep them in the compass of their duty, that they fell not away to sundry transgressions.

The use. This shows the greatness of our corruption, and that the very frame of our heart is evil continually, that the Lord must be fain to set his laws about us as a Guard of armed [ 20] men, to keep us, that we sin not.

Again, here we see the use of God's laws, which serve to prevent, restrain, and cut off sin, into which otherwise men would fall, unless they were compassed and guarded by laws. Some object for freedom of will, on this manner: If the laws [ 25] of God cannot be kept, they are in vain: but they are not in vain: therefore they may be kept. Ans. The major, or first part of the reason, is not true. For there are other uses of the law of God, then the keeping of them: for they serve to restrain, and prevent open offenses: and to keep men in order, at the least [ 30] outwardly.

An other use of the law of God, was to conclude and shut up the Jews into the unity of one faith and religion. For this cause the Jews had but one temple, one Mercy-seat, one high Priest, &c. Hence it follows, that in a godly and Christian [ 35] Common-wealth where true religion is established, there may be no toleration of any other religion. For that which is the end of God's laws, must also be the end of all good laws in all Common-wealths and kingdoms, namely, to shut up the people into the unity of one faith.

The Church of the Jews, is called a fountain sealed, a garden enclosed, Cant. 4. 12. a vineyard hedged in. Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policy of Moses by a threefold [ 5] kind of law. This admonisheth us to respect and with care to observe good laws: because they are as it were hedges and fences of all good societies: and the breaking of them is the pulling down of our fence.

Where Paul saith, till the faith be revealed. Note, that the [ 10] faith, or the Gospel, was not revealed to the world, till the last age, after the coming of Christ. It may be said, it was always revealed to all men, but not so clearly as in these last days. Ans. It was not revealed to all, either darkly or clearly, before the coming of Christ. Act. 14. 16. God suffered the Gentiles to [ 15] walk in their own ways. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it follows, that the Vocation of men to life everlasting, is not Universal: because Christ was never Vniuersally revealed. Neither is man's Redemption universal [ 20] in respect of the whole world. For Redemption by Christ was not revealed to all nations before the coming of Christ: and a benefit to be apprehended by faith, if it be unknown, is no benefit. Lastly, it is erroneous that some teach, namely, that grace supernatural is universal: that is, that the power to believe [ 25] in Christ, and the power to turn to God, if men will, is generally given to all. But this cannot be: because it is not given to all men, so much as to hear of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the [ 30] Guard whereby we are kept now? Ans. The precepts of the moral law. The sayings of the wise are as nails or stakes fastened to range men in the compass of their own duties. Eccles. 12. 11. Again, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keep our hearts and senses [ 35] in Christ. Phil. 4. 7. If this will not do the deed, God hath in store, his corrections, and judgments, to be as an hedge to hem us in. Hos. 2. 6. This being so, our duty is to guard and inclose our selves, specially our hearts, Prov. 4. 23. and all the senses and powers of our souls, Psal. 141. 3. by the wholesome precepts, and counsels of God. Considering we lie open to so many enemies, we should continually be armed and fenced from the head to the foot, Eph. 6. 13. otherwise we shall upon every occasion be overturned.

To come to the 24. v. the Jews might happily say, seeing we are thus kept and shut up by the law, what means have we [ 5] of comfort and of salvation? The answer is made, the law is further our schoolmaster. Here by schoolmaster, understand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolmaster to Christ, for two [ 10] causes. One, because it points out and shadows forth unto us Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the moral law, urgeth and compelleth men to go to Christ. For it shows us our sins, and that without remedy: it shows us the damnation that is [ 15] due unto us: and by this means, it makes us despair of salvation in respect of our selves: and thus it enforceth us to seek for help out of our selves in Christ. The law is then our schoolmaster not by plain teaching, but by stripes and correction. [ 20]

In this verse, Paul sets down the manner and way of our salvation, which is on this manner; first, the law prepares us by humbling us: then comes the Gospel, and it stirs up faith. And faith wrought in the heart, apprehends Christ for justification, sanctification, and glorification. Paul sets this forth by [ 25] a fit similitude. They that would be the servants and children of God, must come into the school of God, and be taught of him. In this school are two forms, and two masters. In the first form, the teacher and master is the law. And he teacheth men to know their sins, and their deserved damnation, and [ 30] he causeth us to despair of our salvation in respect of our selves. And when men have been well schooled by the law, and are brought to acknowledge their sins, and that they are slaves of sin and Satan; then must they be taken up to an higher form, and be taught by another schoolmaster, which [ 35] is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must fly to the throne of grace, believe in Christ, and with all their hearts turn unto God: that they may be justified and glorified. When we have by the teaching of this second master, learned this good lesson, we are become children and servants of God.

By this then it is manifest, that there are two sorts of bad scholars in the school of Christ, among us. One sort are they, which come to the Lord's table, and yet learn nothing, either from the law, or from the Gospel: but content themselves with [ 5] the teaching of nature. The second sort are they, which learn something, but in preposterous manner. For they have learned that mercy and salvation comes by Christ: and with this they content themselves: not suffering themselves first of all to be schooled by the law till they despair in respect of themselves: [ 10] nor to be schooled of the Gospel, till they believe in Christ and repent of their sins.

In a word, he is a good scholar in the school of Christ, that first learns by the law to humble himself, and to go out of himself: and being humbled subjects his heart to the voice [ 15] and precept of the Gospel, which bids us believe in Christ, turn to God, and testify our faith by new obedience.

In the second part of the comparison 25. v. Paul sets down one point, that at the coming of the faith the Jews were freeed from the dominion of the law of Moses, and consequently [ 20] that the said law was abrogated. The lawgiver, that is, the expounder of Moses law was to last but till the coming of Shilo, Gen. 49. 10. The law of commandments standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. [ 25] Hebr. 7. 12.

For the better clearing of this point, three questions are to be demanded. The first is, when was the policy, regiment, or law of Moses abrogated? Ans. At the coming of the faith, or when the Gospel first began to be published to the world: [ 30] which was at the Ascension of Christ. And he in his death cancelled the ceremonial law, and took it out of the way. Col. 2. 14. When the Old Testament ended, and the new began, then was the abrogation of the law: now the ending of the Old Testament, and the beginning of the new, was in the Resurrection [ 35] of Christ. For then was the beginning of the new world, as it were.

The second question is, How far forth the law is abrogated? Ans. The law is threefold: Moral, Ceremonial, Judicial. Moral is the law of God, concerning manners, or duties to God and man. Now the moral law is abrogated, in respect of the Church, and them that believe, three ways. First, in respect of justification: and this Paul proves at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigor. For in them that are in Christ, God accepts the [ 5] endeavor to obey, for obedience it self. Nevertheless, the law, as it is the Rule of good life, is unchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.

The Ceremonial law, is that which prescribed rites and gestures [ 10] in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the coming of Christ, who was the accomplishment of them all. Col. 2. 17. The second being ceremonies of particular order to the times of the old and new [ 15] Testament, concern not us. For example: In the commandment of the Sabbath, some things are moral, some ceremonial, some judicial. That in one day of seven there should be an holy rest, it is moral. Rest upon the seventh day from the creation is Ceremonial, in respect of order. Strictnes of rest from [ 20] all labor, is ceremonial in respect of the signification of rest from sin, and rest in heaven. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his own example, and by the example of the Apostles (examples not being contradicted in Scripture) appointed the eight day, [ 25] or the day of Christ's resurrection, to be the Sabbath of the New Testament.

Judicial laws are such as concern inheritances, lands, bargains, controversies, causes criminal; and they pertain to the [ 30] regiment of the Commonwealth. If the Commonwealth of the Jews were now standing, they should be governed by these laws. For to them were they given. The case is not like with us. Some are of mind, that all Judicial laws are abrogated: and some are of contrary mind, that all Commonwealths are to be governed by them. But they are both deceived: and [ 35] the mean between both, is the truth. Know then that of Judicial laws of Moses, some are abrogated, some are not, Such laws as are merely Judicial, that is, judicial and not moral, and do particularly concern the nation of the Jews, the land of Canaan, the times before Christ, the things of the Old Testament, are abrogated. Of this kind is the law that commands the brother to raise up seed to his brother. Deut. 25. 5. The law of Tenths is partly ceremonial, and partly judicial, and specially concerns the land of Canaan. For as countries are richer or [ 5] poorer then Canaan, so must their allowance to the Ministry be more or less. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Judicial law of God, but by positive laws of countries. [ 10] For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certain overseers, and they should dispose of them according to the need of every Minister. 2. Chron. 31. Malac. 3. The law that the [ 15] thief must either restore fourfold, or be a bondman, concerns Canaan, and those countries. In Europe, (specially in the Northern and Western parts,) a straighter law is required. For the people are much given to idleness, and consequently to robbing: and they are of fierce disposition, and therefore with [ 20] theft join violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seem hard. For even the Jews, when the theft was aggravated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power [ 25] of the Magistrate, when sins are increased, to increase the punishment.

Now Judicial laws that are in foundation and substance moral, are not abrogated, but are perpetual. For the better discerning of them, I give two notes. The first is this: If a Judicial [ 30] law serve directly and immediately, to guard and fence any one of the ten Commandments, in the main scope and ende thereof, it is moral in equity, and perpetual: because the end and use of it is perpetual. I will give sundry examples. It is the law of God that he of the Israelites that shall entice them [ 35] to go and worship other gods, shall be put to death. Deut. 13. 6. This law serves to maintain and uphold the first commandment, the ende whereof is to enjoin us to take the true God for our God: and this ende is most necessary both for God's glory, and for the salvation of men: and therefore whatsoever thing or person overturneth or abolisheth this ende, it must be cut off from the society of men. Here note by the way, that they which have been borne, baptized, and brought up among us, and yet afterward become Mass-priests, and seek maliciously and obstinately, without ceasing to seduce our people, deserve in this respect, to be put to death. [ 5]

Example 2. Thou shalt not suffer a witch to live, Exod. 22. 18. This law again, is a fence to the first commandment. For Witches renounce God, and human society: and therefore are worthily cut off: though they do no hurt: even because they make a league with the devil. [ 10]

Example 3. He that blasphemeth the name of God, shall be put to death, Levite. 24. 16. Understand this law of manifest and notorious blasphemies, that pierce through God, as the words import: and then it is a main fence to the third commandment. For God's name may in no wise be abused, and troad [ 15] under foot: and therefore blasphemers piercing God are to be cut off. This is the very law of Nature, as appears by Nebuchadnezzar, who gave in commandment to his people, that whosoever blasphemed the name of the true God, should [ 20] be put to death. Dan. 3. 29. Here note, that manifest and convicted Atheists, if they be put to death, have but their deserts.

Example 4. He that curseth father or mother shall die the death, Levite. 4. 9. This law is a necessary fence to the fifth commandment, and upholds the honor that is due to parents. [ 25]

Examples 5. He that smites a man that he die, shall die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at unawares. And it is for his equity perpetual. For it is a main and direct fence to the sixth [ 30] commandment. Consider another reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.

Example 6. The adulterer & the adulteress shall both be put to death. Levite. 20. This Judicial serves to uphold and maintain chastity, which is the ende of the seventh commandment. [ 35] Mark withal, the reasons Levite. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sins unpunished, the Gentiles were cast out. It may be said, that Christ did not condemn the woman to death, which was taken in adultery. Ans. He came to be a Mediator, and not a Judge, or Magistrate. It is alleged, that David was not put to death for adultery. Ans. He was the highest in the kingdom: there was none to judge him. Again, it may be said, that if adultery be death, then innumerable persons must die. Ans. We must do that which we find to be the will of God; [ 5] and the events of things must be left to God.

The second note, whereby we may discern a judicial law to be moral for his equity, is this; If it follow necessarily and immediately from the light, principles, and conclusions of nature. [ 10] For example. Deut. 22. 5. The man shall not put on the things that appertain to the woman, nor the woman the things that appertain to the man. This law is more then Judicial: for it is a Rule of common honesty: practiced in those countries, by the light of nature, where the written law was never known. And [ 15] things good and honest which nature teacheth, are moral and must be done. This is Paul's rule. Doth not nature teach this? 1. Cor. 11. 14.

This I speak, not to censure and condemn the laws of this or any other commonwealth: but only to show how far [ 20] Judicial laws have morality in them, and stand in force.

The third question is, what is our guide now in the time of the New Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the moral law, and of the Gospel. It is therefore called the rod [ 25] and the staff of God, Psal. 23. and the rod of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the laws of God in our hearts, and by them guiding us, and being a law unto us. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schools us partly to prevent sins to come, and [ 30] partly to humble us for that which is past. 1. Cor. 11. 32. Ier. 31. 18.

The use. Seeing the law is abrogated (as I have said) we must be a free and voluntary people, serving God not of constraint but willingly, as if there were no law to compel us. All nations [ 35] shall flow as waters to the mountain of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assembly. Psal. 110. 3. In the days of John the Baptist, the kingdom of heaven suffered violence. Jeremiah saith, they shall teach every man his neighbor and his brother, Ierem. 31. 31. because men shall learn freely without compulsion, or calling upon. Here is the fault of our times. Many say in heart to Christ, Depart from us, we will none of thy ways; and many again are zealous for the things of this life, but for duties pertaining to God's worship, and the salvation of their souls, they are neither hot nor could. This negligence [ 5] and slackness is full of danger: and therefore with speed to be amended. For cursed is he that doth the work of God negligently: and the Lord will spew out such persons.

Paul had said before, v. 25. that the believing Jews after the publishing of the Gospel, were no more under the law as under a schoolmaster: In this 26. v. he renders a reason hereof: [ 25] and it may be framed on this manner: If we Jews were still under the law as under a schoolmaster, then we should be still after the manner of servants: but we are not after the manner of servants: because we are children: for even ye Galatians, and that all of you, are children of God, not by Circumcision, [ 30] or by the keeping of the law, but by faith in Christ. Again, that they are children of God, he proves it thus: Ye are baptized into Christ, and in baptism ye have put on Christ, in that ye are joined with him, and have fellowship with him, who is the natural son of God: therefore ye are sons of God. It [ 35] may be said, All children of God? all baptized? all put on Christ? how can this be? seeing some are Jews, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeed, but in Christ, all are as one.

In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is son-ship, Adoption, or the condition of God's children. The second is, the description of this benefit by four arguments. The first is, by the circumstance of the persons, ye all are children of God. The [ 5] second is, the inward means, namely, faith in Christ Jesus. The third is, the outward means, or the pledge of adoption, ye are all baptized into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.

For the better conceiving of the benefit, three questions [ 10] may be moved. The first is, whose sons the Galatians were? Ans. The sons of God. It may be said, how the sons of God? I answer again, God is called a father, in two respects: first, he is a father in respect of Christ, the essential word: and then God signifies the first person. Again, God is called a father [ 15] in respect of men Elect to salvation; then the name God is put indefinitely: and it comprehends not only the first person, but also the son, and holy Ghost. For all three do equally regenerate them that are adopted. And Paul saith of the Godhead indefinitely: there is one God and father of all. Eph. 4. 6. And [ 20] when we pray, saying, Our father, &c. we invocate not only the first person, but also the Son, and holy Ghost. And the son of God, is expressly called the Father of eternity, in respect of us, Isa. 9. 6. and he is said to have his seed. Isa. 53. 11.

The second question is, in what respect are the Galatians [ 25] the children of God? Ans. A child of God is two ways: by nature; by grace. The child of God by nature, is Christ as he is the eternal son of God. A child by grace, is three ways. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personal union: thus Christ [ 30] as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true believers, and in this text, the Galatians are said to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men [ 35] are borne of God, when the Image of God is restored in them, in righteousness, and true holiness.

The third question is, what is the excellency of this benefit? Ans. Great every way. John. 1. 12. he which is the child of God is heir and fellowheire with Christ, Rom. 8. 17. and that of the kingdom of heaven; and of all things in heaven and earth. 1. Cor. 3. 22. he hath title in this life, and shall have possession in the life to come. Again, he that is God's child hath the angels of God to tend on him, and to minister unto him for his good and salvation. Heb. 1. 14.

The first argument whereby the adoption of God's children [ 5] is set forth, is concerning the persons to whom it belongs, in these words, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whom he writes, 1. Pet. 1. 1. Elect; and John 1. epist. 3. the children of God. And herein they follow the judgment [ 10] of charity, leaving all secret judgments to God. Here I observe one thing, that every grievous fall doth not abolish the favor of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to another Gospel: and yet Paul saith, that they were [ 15] (for all this) the children of God, and not some, but all of them. This truth may be seen by experience. The child of God before his fall, hath a purpose not to sin: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men do, but he recovereth himself [ 20] by new repentance. And this shows, that the child of God by his fall doth not return again to the estate and condition of wicked men. When S. John saith, he that is borne of God sins not, his meaning is this; he that is borne of God, if he fall into any offense of frailty, yet doth he not make a practice of sin, [ 25] as the wicked, and ungodly do.

It may be said, the Galatians, and all the Galatians, are the children of God: but what is that to us? Ans. They among us that profess true saith in Christ, with care to keep good conscience, are likewise to hold themselves to be children of God. [ 30] He believes not the Gospel, that doth not believe his own adoption. For in the Gospel there is a promise of all the blessings of God, to them that believe: and there is also a commandment to apply the said promise to our selves; and consequently, to apply the gift of adoption to our selves. When [ 35] we are bidden to say, Our father, we are bidden to believe our selves to be children of God, and so to come unto him. Therefore with Paul I say, that all we that truly believe in Christ, and have care to lead a good life, all I say, are indeed the children of God.

The use. Comforts arising by this benefit, are many. First, if thou be God's child, surely he will provide all things necessary for thy soul and body. Math. 6. 26. Our care must be to do the office and duty that belongs unto us: when this is done, our care is ended. As for the good success of our labors, [ 5] we must cast our care on God; who will provide that no good thing be wanting unto us. Psal. 34. 10. They that drown themselves in worldly cares, live like fatherless children. [ 10]

Secondly, in that we are children, we have liberty to come into the presence of God, and to pray unto him. Eph. 3. 12.

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come near their tabernacle: they shall walk upon the lyon and the asp, and tread them under foot. [ 15] Psal. 91. 13. All things shall turn to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.

Lastly, God will bear with the infirmities and frailties of them, that are his children, if there be in them a care to please [ 20] him, with a Purpose of not sinning. Malachi. 3. 7. If a child be sick, the father or mother do not cast it out of doors: much less will God.

The duties. First, if ye be God's children, then walk worthy your profession and calling. Be not vassals of sin and Satan: [ 25] carry yourselves as kings sons: bearing sway over the lusts of your own hearts, the temptations of the devil, and the lewd customs and fashions of this world. When David kept his fathers sheep, he behaved himself like a shepherd: but when he was called from the sheepfold, and chosen to be king, he [ 30] carried himself accordingly. So must we do, that of children of the devil, are made the children of God. And if we live according to the lusts of our flesh, as the men of this world do, whatsoever we profess, we are in truth the children of the devil. John. 8. 44. 1. John. 3. [ 35]

Secondly, we must use every day to bring our selves into the presence of God, and we must do all things as in his sight, and presence, presenting our selves unto him, as instruments of his glory in doing of his will. This is the honor that the child of God owes unto him Mal. 1. 6.

Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good virtues, and holy conversation. For he is our eldest brother the first borne of many brethren: and therefore we should be like unto him. 1. John. 3. 2, 3.

Fourthly, we must have a desire and love to the word of [ 5] God, that we may grow by it, in knowledge, grace, and good life. For this is the milk and food whereby God feeds his childrē, 1. Pet. 2. 2. Such persons thē among us, that have no love or liking of the word, but spend their days in ignorance & security, show themselves to be no children of God. The child in [ 10] the arms of the mother or nurce, that never desires the breast, is certainly a dead child.

Lastly, we must put this in our accounts, that we must have many afflictions, if we be God's children: for he corrects all his children. And when we are under the rod of correction, we [ 15] must refigne our selves to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietness: then God is best pleased.

The internal means of Adoption, is Faith in Christ. And for the better conceiving of it, three questions are to be propounded. [ 20] The first, what a kind of faith is this? Ans. A particular or special faith: and it hath three acts, or effects. The first is, to believe Christ to be Jesus, that is, a Savior: the second is, to believe that Christ is my or thy Savior: the third [ 25] is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seen thou believest. John. 20. 29. Here mark, that to believe Christ to be my Christ, is faith. Against this special faith, the Papists object three arguments. [ 30] The first is this: Every special faith must have a special word of God for his ground: but there is no special word that thy sins, or my sins, are forgiven by Christ: therefore there is no special faith. Ans. We have that which in force and value is equivalent to a special word: namely, a general promise, [ 35] with a commandment to apply the said promise to our selves. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the public Ministry in which when the word is preached to any people, God reveals two things unto them: one, that his will is to save them by Christ: the other, that his will is that men should believe in Christ. And the word thus applied in the public Ministry in the name of God, is as much as if an Angel should particularly speak unto us from heaven.

The second Argument. Special faith (say they) is absurd; [ 5] because by it a sinner must believe the pardon of his sins, before he hath it: in as much as faith is the means to obtain pardon. Ans. The giving and the receiving of pardon and faith, are both at one moment of time: for when God gives the pardon of sin: at the same instant he causeth men to receive the [ 10] same pardon by faith. For order of nature faith goes before the receiving of the pardon (because faith is given to them that are to be engrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therefore this second argument is absurd. [ 15]

The third Argument. The full certainty and persuasion of God's mercy in Christ, follows good conscience and good works: and therefore faith follows after Justification. Ans. There be two degrees of faith. A weak faith, and a strong faith. A weak faith is that, against which doubting much prevails, [ 20] in which there is a sorrow for unbelief, a will and desire to believe in Christ, with care to use good means, and to increase in faith. Strong faith is that, which prevails against doubting, and it is a full persuasion, or resolution of the love and mercy of God in Christ. This second degree of faith follows [ 25] justification, upon the observation and experience of the providence, and goodness of God: but the first degree of special faith before named, for order goes before justification, and for time is together with it.

The second question is, when faith begins first to breed [ 30] in the heart? Ans. When a man begins to be touched in his conscience for his sins, and upon feeling of his own spiritual poverty, earnestly hungers and thirsts after Christ and his righteousness above all things in the world. Christ saith, I will give to him that thirsteth of the well of the water of life freely, Revel. [ 35] 21. 6. This promise declares that in thirsting there is a measure of faith. To eat and drink Christ the bread and water of life, is to believe in him: and to hunger and thirst having as it were a spiritual appetite to Christ, is the next step to this eating and drinking. Therefore this must be remembered, that professors of the Gospel, yea teachers of the same, that want this sense of their unworthiness, and this thirsting, are far wide, what gifts soever they have. For they are not yet come to the first step of true faith.

The third question is, how faith in Christ is revealed in the heart? Ans. It is not faith to conceive in mind a bare persuasion, [ 5] that Christ is my Savior: and thereupon to think to be saved. But faith in Christ is conceived in the spiritual exercises of invocation and repentance. When I see mine own sins, and God's anger against me for them by the law; when [ 10] I see mine own guiltiness, I draw myself into the presence of God making confession of mine offenses, and prayer for the pardon of them, and in this prayer I strive against mine unbelief, I will, desire, and endeavor to assent to the promise of God touching forgiveness: and withal I purpose with my [ 15] self to sin no more. This is my daily practice: and thus is faith truly conceived, and confirmed. Again, faith is conceived in the use of holy means, namely, the Preaching of the word, and Sacraments. For in hearing, & receiving the Lord's Supper to meditate upon the promise of mercy, and in meditation [ 20] to apply the said promise to myself, is the right way to conceive true faith. Therefore it must be remembered, that faith conceived without the exercises of invocation and repentance, or conceived without the use of the word and Sacraments (as commonly it is) is not true faith, but an Imagination [ 25] or fiction of the brain, which will fail in the ende.

The third point to be considered, is the sign, or the outward means of Adoption, and that is Baptism. It may be demanded, how Baptism can be a mark or sign of the child of God considering all sorts of men are partakers of it? Ans. Baptism [ 30] alone is no mark of God's child, but baptism joined with faith: for so must the text be conceived; All ye Galatians that believe, are baptized into Christ. For Paul had said immediately before, Ye are the sounes of God by faith. Again, the Scripture speaking of baptism, comprehends both the outward and [ 35] the inward baptism, which is the inward baptism of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptism always an infallible mark of the child of God.

It may further be demanded, what are the marks of the inward baptism? Ans. The new birth, whereby a man is washed and cleansed by the spirit of God, hath three special marks. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turn to God, and withal to make instant prayer and supplication for mercy and forgiveness of sins past. The second, is to hear & obey the [ 5] voice of god in all things. John. 8. 47. & 10. 27. The third is, not to sin, that is, not to live in in the practice of any sin after this new birth is begun. 1. John. 3. He that is borne of God, doth not commit sin. He may fail in this or that speech, and do amiss in this or that action; but after his calling and conversion, the [ 10] tenor and course of his life, shall be according to the commandments of God. And this is a special mark to discern the inward baptism.

Some alleged, that having long ago been baptized with water, yet they feel not the inward baptism: and therefore [ 15] they fear that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sins past: if thou hast a purpose to sin no more: if thou auoidest the occasions of sin, and fearest to offend: if having sinned, thou liest not in thy sin, but recouerest thyself by new repentance: [ 20] thou art verily borne of God, and baptized with the baptism of the holy Ghost.

Others allege, that although they have been baptized, yet they fear they have no faith: and therefore they think they are not the children of God. Ans. If there be in thee a sorrow [ 25] for thine unbelief, a will and desire to believe, and a care to increase in faith by the use of good means, there is a measure of true faith in thee, and by it thou mayest assure thyself that thou art the child of God.

Others again allege, that they have long made prayer [ 30] unto God, and that according to his will, and yet their prayers have not been heard: and therefore they often doubt they are not God's children. Ans. If thou canst pray, though thy prayer be not heard according to thy desire, content thyself. For the prayer of the heart is the mark of the spirit of adoption. Rom. [ 35] 8. 16. 26. And by it thou mayest know that thou art the child of God.

Thus then we see what is the infallible mark of the child of God; namely, baptism joined with true faith in Christ, or the outward baptism joined with the inward baptism of the spirit. The use. Many avouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptism, which is a mark of the church of God. But they are deceived: for baptism in the church of Rome is severed from true faith, or from the Apostolic doctrine: and the outward baptism is severed from the inward baptism. For they [ 5] of that Church, overturn justification by the mere mercy of God, which is the principal part of the inward baptism. Again, the ten Tribes retained circumcision after their Apostasy: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lantern pertains not to the lantern, [ 10] but to the passengers in the street: even so the Confession of faith in the Symbol of the Apostles, and baptism, that are retained in the Papacie, pertain not to the Papacie, but to another hidden Church, which by these and other means is gathered out of the midst of Romish Babylon. And therefore [ 15] baptism is rather a sign of this, then of the Romish Church.

Again, we must be warned to take heed that we deceive not our selves, thinking it a sufficient matter that we have been baptized. For except Christ inwardly wash us by his spirit, we [ 20] have no part in him. John. 13. 8. Circumcision (saith Paul) availeth not, unless thou be a doer of the law. Ro. 2. 25. Baptism indeed saveth, 1. Pet. 3. 21. but that is not the baptism of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptism without the inward, is not the mark of [ 25] God's child, but the mark of the fool that makes a vow, and afterward breaks it. Eccles. 5. 3.

Moreover, baptism is not only a sign of our adoption, but also a seal thereof, and a means to conuaie it unto us: and for the better understanding of this point, and for a further [ 30] clearing of the 27. verse, I will speak of the whole nature of baptism. That which is to be delivered, I reduce to eight heads I. the name of baptism, and the phrases. II. the matter. III. the form. IV. the ende. V. the efficacy of baptism. VI. the necessity thereof. VII. the circumstances. [ 35] VIII. the use.

Touching the name; Baptism is taken six ways. First, it signifies the superstitious washings of the Pharisees, who bound themselves to the baptisms or washings of cups and potts. Mar. 7. 4. Second 〈…〉 , it signifies the washings appointed by God in the Ceremonial law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serves to seal the covenant of the New Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grievous cross or calamity. Thus the passion of Christ, is called his baptism. Luk. 12. 50. Fifthly, it signifies the [ 5] bestowing of extraordinary gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiastical Ministry. Thus Apollos is said to teach the way of the Lord, knowing nothing but the baptism (that is, the doctrine) of John. Act. 18. 25. In the [ 10] third sense is baptism taken in this place, when Paul saith, Ye are all baptized into Christ.

The phrases used in Scripture of baptism are strange in reason: and therefore they are to be explained. Here it is said, Ye that are baptized into Christ, put on Christ. The reason of this [ 15] speech is threefold. The first is this: the washing of the body with water, is an outward sign to represent to our eyes and mind, the inward washing, and our union or conjunction with Christ: therefore they that are baptized, are said to put on Christ. The second reason is, because the washing by water [ 20] seals unto us our inward ingrafting into Christ: for as certainly as the body is washed with water; so certainly are they that believe engrafted into Christ. The third reason of the speech is, because baptism is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in [ 25] the right and lawful use of baptism, God according to his own promise ingrafts them into Christ that believe: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptism, are said to put on Christ. In the same manner must other phrases be [ 30] understood; as when it is said, that baptism saveth, 1. Pet. 3. 21. that men must be baptized for the remission of sins, Act. 22. 6. that we are buried by baptism into the death of Christ. Rom. 6. 3.

The second point, concerns the Matter of baptism. Here I consider three things, the sign, the thing signified, the Analogy [ 35] of both. The sign, is partly the element of water, Act. 8. 36. and partly the Rite by divine institution appertaining to the element which is the sacramental use of it in washing of the body: and these two, water, and external washing of the body, are the full and complete sign of baptis 〈…〉 e.

Here a question may be made, Whether washing of the body in baptism, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptism of men of years, dipping was used, and that by the Apostle 〈…〉 and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spiritual washing, then sprinkling. Nevertheless in cold countries, [ 5] and in the baptism of infants new borne, sprinkling is to be used, and not dipping, in respect of their health and life. For the Rule is, Necessity and charity, dispense with the Ceremonial law. Upon this ground, David did eat the shewbread: circumcision was not always the eight day, as appears by the Israe [ 10] lites in the wilderness: and for the same cause in these countries dipping may be omitted, though otherwise a sacramental rite. And it must be remembered, that baptising signifies not only that washing which is by diuing of the body, but also that which is by sprinkling. [ 15]

The thing signified, or the substance of baptism, is Christ himself our Mediator, as he gave himself to wash & cleanse us. Thus Paul saith, that he cleanse • th his Church by the washing of water. Eph. 5. 6.

The Analogy, or proportion of both, is on this manner. [ 20] Water resembles Christ crucified, with all his merits, S. John saith, The blood of Christ cleanseth us from all our sins, 1. John. 1. 7. that is, the merit and efficacy of Christ crucified, freeth us from our sins, and from the guilt and punishment thereof. External washing of the body, resembles inward washing by [ 25] the spirit, which stands in justification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the body, signifies mortification, or fellowship with Christ in his death: the staying under the water, signifies the burial of sin: and the coming out of the water, the resurrection from sin, to newness of life. [ 30] Rom. 6. 3, 4.

The third point concerns the Form of baptism. Math. 28. 19. Go teach all nations, baptizing them into the Name of the Father, &c. I explain the words thus: Mark, first it is faide, Teach them, that is, make them my disciples, by calling them to [ 35] believe, and to repent. Here we are to consider the Order which god observes in making with man the covenant in baptism. First of all, he calls men by his word, and commands thē to believe and repent: when they begin to believe and repent, then in the second place God makes his promise of mercy and forgiveness: and thirdly, he seals his promise by baptism. This divine Order Christ signifieth when he saith, make them disciples: and 〈…〉 as always observed of God. Before he made any covenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walk before me, and be upright, [ 5] Gen. 17. 1. and of his seed, he saith, they must-first do righteousness and judgment, and then he will bring upon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turn and obey, and then he will make all his promises and covenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Jews Peter [ 10] saith, Repent first, and then they shall be baptized for the remission of sins. Act. 2. 38. 42. And Philip said to the Eunuch, If thou believest with all thy heart, thou mayest be baptized. Act. 8. 37.

The use. By this order we see, that the commandment to [ 15] believe and to repent, is more large and general, then the promise of mercy in Christ. For the commandment is given to all hearers to turn and believe, and the promise is made only to such hearers, as do indeed turn and believe: therefore it is a falsehood to imagine, that the promise of salvation belongs [ 20] generally to all mankind.

Again, by this order it appears, that Repentance belongs to baptism: and it is one of the first things that are required: and therefore it is folly to make Repentance a distinct means of salvation, and a distinct sacrament from baptism.

Thirdly, if it be demanded, why so many persons that have [ 25] been baptized, live for all this, as if they had not been baptized in the common sins of the world, like profane Esau's: and yet do comfort themselves in their baptism? Ans. They do not know and consider the Order which God used in covenanting [ 30] with them in baptism: but they deal preposterously, ouerslipping the commandment of repenting and believing, and in the first place lay hold of God's promise made to them in baptism. This is the cause of so much profaneness in the world. [ 35]

Again, there be many persons that have been baptized, who nevertheless cannot abide to hear and read the word of God: and the reason is, because they observe not the order of their baptism, first of all to become disciples, and then to lay hold of the promises of God.

They likewise are to be blamed, that bring up their youth in ignorance. For they are baptized upon condition that they shall become disciples of Christ, when they come to years of discretion. And they are by this means barred from all the mercies of God: for we must as good disciples obey the commandment that bids us turn and believe, before we can [ 5] have any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our salvation to keep the Order of God which he hath set down unto us in baptism, which is first of all to turn unto God, according to [ 10] all his laws, and secondly upon our conversion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and have true fellowship with God, if we begin where he begins in making of his covenant with us, and end where he [ 15] ends. And this we must do not only in the time of our first conversion, but also afterward in the time of distress, and affliction, and at such times as by frailty we fall and offend God. In a word, if for practice we always keep our selves to this order, we shall find true comfort in life and death. [ 20]

It follows, Baptizing them into the name, or in the name of the Father, Son, and holy Ghost. These words signify: first, to bap tize by the commandment and authority of the Father, Son, and holy Ghost: secondly, to baptize by and with the invocation of the name of the true God. Whatsoever ye do in ward or [ 25] deed, do it in the name of our Lord Jesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the party baptized hath the name of God named upon him, and that he is received into the household or family of God, as a [ 30] child of God, a member of Christ, and the temple of the holy Ghost. Thus Jacob faith in the adoption of Ephraim and Manasseh, Let them be mine, and let my name be called upon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because [ 35] they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.

Here we see what is done in baptism; the Covenant of grace is solemnised between God and the party baptized. And in this covenant some actions belong to God, and some to the parties baptized. God's actions are two. The first is, the making of promise of reconciliation, that is, of remission of sins, and life everlasting to them that are baptized, and believe. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward [ 5] seal, is the washing by water: and this washing serves not to seal by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing [ 10] is by the earnest of God's spirit. Eph. 1. 13. The action of the party baptized, is a certain stipulation, or obligation, whereby he binds himself to give homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are believed, and in Obedience to all his commandments. [ 15] The sign of this obligation is, that the party baptized willingly yields himself to be washed with water.

It is not said in the name of God, but in the name of the Father, Son, and holy Ghost, to teach us the right way to know and to acknowledge the true God. This Knowledge stands in [ 20] six points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authority, will, and worship of all three. And elsewhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this [ 25] one true God, is the Father, Son, and holy Ghost. A mystery unsearchable. The third, that these three are really distinct, so as the Father is first in order, the Son the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, John. 5. 19. and specially in [ 30] the act of reconciliation, or covenant making. For the father sends the son to be our Redeemer: the son works in his own person, the work of redemption: and the holy Ghost applies the same by his efficacy. The fifth is, that they are all one in worship: for the Father, Son, and holy Ghost, are jointly [ 35] to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himself, but as he hath revealed himself unto us in the covenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and seek to grow in the knowledge and experience of this.

It may be demanded, whether baptism may not be administered in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true form of baptism is here prescribed. If it be said, that Peter bids them of Jerusalem, repent and be baptized into the [ 5] name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set down not the form of baptism, but the ende and scope thereof, which is, that we may attain to true fellowship with Christ.

The fourth point is, concerning the ends of baptism, which [ 10] are four. The first is, that baptism serves to be a pledge unto us in respect of our weakness, of all the graces and mercies of God, and specially of our union with Christ, of remission of sins, and of mortification. Secondly, it serves to be a sign of Christian profession before the world: and therefore it is called [ 15] the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serves to be a means of our first entrance or admission into the visible Church. Lastly, it is a means of unity. Read Eph. 4. 5. 1. Cor. 12. 13. [ 20]

The fifth point concerns the Efficacie of baptism. Of which there be four necessary questions. The first is, whether the Efficacie of baptism extend it self to all sins, and to the whole life of man? For answer, I will set down what we teach, and what the Papists. We teach, that the use of baptism enlargeth it self to the whole life of man, and that it takes away all [ 25] sins past, present, and to come: one caution remembered, that the party baptized, stand to the order of baptism, which is, to turn unto God, and to believe in Christ, and so to continue by a continual renovation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture [ 30] speaks of them that had long before been baptized, and that in the time present, baptism saveth, 1. Pet. 3. 21. and, ye are buried by baptism, into the death of Christ. Rom. 6. 4. And in the future tense it is said, he that believeth, and is baptized, shall be saved. And Paul saith, that the Church is cleansed with the washing of [ 35] water, that it may be presented glorious and without spot unto God. Eph. 5. 26. And all this shows that baptism hath the same efficacy after, which it had before the administration thereof. Secondly, the covenant of grace is everlasting, Isa. 54. 10. Hos. 2. 19. and the covenant is the foundation or substance of baptism: therefore baptism is not to be tied to any time: but it must have his force, so long as the covenant is of force. And this appears by the example of the Galatians, who are now fallen away to another gospel after their baptism, and yet are [ 5] instructed and directed by their baptism. Lastly, it hath been the doctrine of the ancient Church, that all sins are done away by baptism even sins to come.

The doctrine of the Papists is, that baptism takes away all sins that go before the administration thereof: and that [ 10] sins after baptism are not taken away by baptism, but by the Sacrament of penance. But the doctrine is erroneous, as may appear by the arguments which they use.

Argum. first. Circumcision had no use after the administration thereof, for the abolishing of sin. Therefore neither [ 15] hath baptism. Ans. Circumcision had. And this appears; because the Prophets put the Jews in mind of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.

Arg. 2. The Apostles used to call them that sinned after [ 20] baptism, to confession of sin, and to repentance, or penance. Act. 8. 21. 1. John. 1. 9. Ans. This makes for us: for in so doing they bring men to their baptism, and to the order set down there, which is, that the party baptized, must first of all turn to God, and believe in Christ: and there is no new order [ 25] set down afterward, but only a renewing of this first baptismall order, both in the Ministry of the word, and in the supper of the Lord. And whereas they make a distinction of penance the virtue, and penance the sacrament, placing the virtue before and after baptism, and the sacrament only after: [ 30] for this, they have no word of God.

Arg. 3. If a man be enlightened, that is, baptized; and then fall again, he cannot be renewed by repentance, which is in baptism. Hebr. 6. 6. Ans. The text speaks not of them that fall after baptism, but of them that fall away by an universal Apostasy, [ 35] denying Christ. For it is said, v. 7. that they crucify Christ again, that is, crucify Christ crucified, and so make a mock of him, and tread under foot the blood of Christ. Hebr. 10. 29. Again, the text speaks not particularly of repentance in baptism, but of all repentance whatsoever; yea of repentance after baptism. For there is no place for repentance where Christ is renounced.

Arg. 4. Penance (as Jerome saith) is a second table after a shipwreck. Ans. Repentance indeed is a second table or bord, whereby a sinner fallen from his baptism returns again to it, and so comes to the haven of everlasting happiness. Thus then [ 5] we see that baptism is the true sacrament of repentance: for repentance pertains to the inward baptism.

The use. If baptism serve for the whole life of man: then if thou be in any misery or distress, have recourse to thy baptism, and there shalt thou find thy comfort, namely, that God [ 10] is thy God if thou truly turn and believe in him. Secondly, remember every day the obligation of homage, wherewith thou hast bound thyself to God; specially in thy temptations remember it: and see thou stand to it, and make it good.

The second question is, whether baptism abolish Original [ 15] sin, or no? The answer of the Papist is, that it doth: so as in the party baptized, there remaineth nothing that God may justly hate: and therefore he saith, that Original sin after baptism, ceaseth to be sin properly. We teach, and are to [ 20] hold, that the perfect and entire baptism (in which the outward and inward baptism are joined together) abolisheth the punishment of sin, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute [ 25] Original sin to them that are in Christ: secondly, in respect of dominion; because Original sin reigneth not in them that are regenerate. Nevertheless, after baptism, it remains in thē that are baptized, and is still, and that properly, sin. Paul saith, Rom. 7. 20. If I do that I would not, it is no more I that do it, but [ 30] sin that dwelleth in me doth it. Here mark, Paul calls concupiscence in himself after regeneration, sin; and that properly: because he saith it is the same that maketh men to sin. And Col. 3. 5. he saith, Mortify your earthly members: and among the rest he nameth, evil concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your minds. Therefore [ 35] after baptism some portions remain still of the old man, or of original sin. S. John saith, 1. John. 1. 8. If we say we have no sin, we deceive our selves. Answer is made, that this is spoken of venial, or small sins: but how can they be small sins that are to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sin in them: for they have no actual sins. Lastly, Christ saith, John. 13. 10. He that is all washed, must have his feet, that is, his carnal affections, washed. Here [ 5] observe two things. One, that defilements of sin remain in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our penance.

The grounds of Popish doctrine in this point, are two. The [ 10] first is this. They make three degrees of Concupiscence. The first is, the proneness in the flesh to rebel against the law of the mind, or the pro • esse to evil. The second, stands in the first motions to sin, which go before consent of will. The third, stands in acts of lust joined with consent of will. This third, [ 15] they say, is forbidden in the moral law, which forbids and condemns voluntary concupiscence: and the two first are not. Because (as they speak) concupiscence it self with the first motions are not in man's power: and therefore they are rather to be termed defects or infirmities, then sins: and that men [ 20] are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an evident truth that Concupiscence with the first motions thereof to evil, is condemned in the Moral law. It is a Principle in expounding the law: where any actual sin is forbidden, there all causes, occasions, [ 25] & furtherances thereof, are likewise forbidden. Therefore considering actual concupiscence joined with consent, is forbidden in the law, Original concupiscence with the first motions thereof, being causes of the former, are likewise forbidden. And Paul saith, he had not known Lust to be sin, [ 30] unless the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sin: for thus much the light of nature teacheth: therefore the law speaks of an higher degree of lust, namely, of lust going before consent. [ 35]

The second ground is this. When sin is remitted, it doth not make men guilty, but ceaseth to be a fault: Original sin therefore ceaseth to be sin after baptism. Ans. Though actual guilt be taken away, yet potential guilt remaineth, namely, an aptness in Original sin, to make men guilty: and though it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it self.

The use. If Original sin remain after baptism to the death, then we must humble our selves, and use to the very death, the plea of mercy and pardon, denying our selves, and resting on Christ. [ 5]

Again, if persons baptized be sinners to the death, it may be demanded, what difference there is between the godly and ungodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sins past, with a detestation [ 10] of them: and withal there is a Purpose in them to sin no more, and with this purpose there is joined an endeavor to please God in all his commandments: so as if they do sin, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the ungodly [ 15] man do.

The third point is, how baptism confers grace? Ans. It confers grace: because it is a means to give and exhibit to the believing mind Christ with his benefits; and this it doth by his signification. For it serves as a particular and infallible [ 20] certificate to assure the party baptized, of the forgiveness of his sins, and of his eternal salvation. And whereas the Minister, in the name of God, applies the promise of mercy to him that is baptized, it is indeed as much as if God should have made a particular promise to him. In this regard, baptism may well be [ 25] said to confer grace, as the Kings letters are said to save the life of the malefactor, when they do but signify to him and others, that the kings pleasure is to show favor. Again, baptism may be said to confer grace, because the outward washing of the body is a token or Pledge of the grace of God: [ 30] and by this pledge faith is confirmed, which is an instrument to apprehend or receive the grace of God. And this confirmation is made by a kind of reasoning in the mind, on this manner: He that useth the sign aright, shall receive the thing signified: I (saith the party baptized, being of years) use the sign [ 35] aright in faith and repentance: therefore I shall receive the thing signified, remission of sins, and life everlasting. A king saith to his subject, He that brings the head of such a traitor, shall have a thousand pounds. Well: the head of the foresaid traitor is cut off: and he that hath the head may say, Here is a thousand pounds, or, this will bring me a thousand pounds, because it is unto him as a pledge upon the kings word of the reward of a thousand pounds. And so is the washing in baptism an infallible pledge to him that believes, of the pardon of his sins. Thus do the sacraments confer grace, and no otherwise. One reason for many may be this. The word of God [ 5] confirs grace (for it is the power of God to salvation to them that believe) and this it doth by signifying the will of God, by the ear to the mind: now every sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace [ 10] by virtue of his signification, and by reason it is a pledge by the appointment of God, of his mercy and goodness. It may be said, a sacrament is not only a sign and a seal but also an instrument to convey the grace of God to us. Answer. It is not an instrument having the grace of God tied unto it or shut up [ 15] in it: but an instrument to which grace is present by assistance in the right use thereof: because in & with the right use of the sacrament, God confers grace: and thus is it an instrument, and no otherwise, that is, a moral and not a physical instrument. [ 20]

The doctrine of the Papist is, that the sacrament confers grace by the work done: that is, that the outward action of the Minister confers grace by his own force, when the sacrament is administered. And that it may confer grace, some say, that the said action hath virtue in it for this purpose, which [ 25] passeth away when the action is ended: others say, it hath no virtue in it, but that God's using of the action eleuates it, and makes it able to confer grace. But this doctrine is a fiction of the brain of man. John the Baptist, Math. 3. 11. makes two baptizers, himself, and Christ; and he distinguisheth their actions: [ 30] his own action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not have made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptism [ 35] therefore doth not confer grace, because the body is washed with water: but because when it is washed, the word of promise is believed and received. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the work of regeneration, and in giving of life, they are not anything. v. 7. Peter saith directly, that the washing away of the filth of the flesh doth not save, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The work of creation is from God immediately, and only: now regeneration is a work of creation: and therefore it is of God immediately, and not immediately from the sacrament and mediately from God. The flesh of Christ is eleuated [ 5] and exalted above the condition of all creatures: nevertheless virtue to give life is not in the flesh of Christ, but in the godhead: much less then shall the sacraments have virtue in them to confer grace. Faith is said to justify, yet not by his own virtue: for it doth not cause our justification, but serve as a [ 10] means to apprehend it, when it is caused by God: how then shall the sacraments cause justification? Lastly, if the outward washing of the body be eleuated above his natural condition, in the administration of baptism, then so oft as the outward element is used in any sacrament, there is a miracle wrought: [ 15] and Ministers of sacraments are workers of miracles, which may not be said.

Again, their doctrine is erroneous, in that they teach, that the outward act in the Sacrament performed by the Minister, [ 20] cōfers grace, where there is no gift of faith to receive that which is conferred: contrary to that saying, John. 1. 12. As many as received him he gave this power to be the sons of God. Indeed they say there must be faith and repentance to dispose the party: but this disposition serves only to take away impediments, [ 25] and not to enable us to receive that which God giveth.

The use. We must not think it sufficient that we come to the Church, hear God's word, and pray, contenting our selves in the work done. For thus shall we deceive our selves: but in doing these acts of religion, we must in our hearts turn unto [ 30] God, and by faith embrace his promises: otherwise the best actions we do shall be unprofitable unto us. Heb. 4. 2.

Again, if the using of the element in the sacrament do not conferregrace, then be assured that charms, and spells, be the words never so good, have no virtue in them to do us good but by diabolical operation. [ 35]

The last question is, whether baptism imprint a Character or mark in the soul, which is never blotted out? Ans. In scripture there is a twofold mark of distinction, one visible, the other invisible. Of the first kind, was the blood of the pascal lamb, in the first passover: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slain. Of this kind is baptism: for by it Christian people are distinguished from Jews, Turks, and infidels. The invisible mark, is twofold. The first, is the eternal Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath [ 5] this seal, The Lord knows who are his. By virtue of this, Christ saith, I know my sheep, John. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing else but the imprinting of the image [ 10] of God, in the souls of men: and by this believers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptism is a means to see this mark in us; because it is the laver of regeneration.

The Papists have devised another work, which they call the Indeleble character: and they make it to be a distinct thing [ 15] from regeneration: and they say it is imprinted in the souls of all men, good and bad, and remains in them when they are condemned. What this mark should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a mere fiction of the brain of [ 20] man.

The sixth point to be handled concerns the Necessity of baptism. Here we must put difference between the Covenant of grace, and baptism, which is the confimation or seal of the covenant. To make covenant with God, and to be in the [ 25] said covenant, is absolutely necessary to salvation: for unless God be our God, and we the servants of God, we cannot be saved.

Baptism it self is necessary in part: first, in respect of the commendement of God, who hath enjoined us to use it: secondly, [ 30] in respect of our weakness; who have need of all helps that may confirm our faith. Yet baptism is not simply necessary to salvation, for the want of baptism (when it canbe had) doth not condemn; but the contempt of it when it may be had: and the contempt is pardonable if men repent [ 35] afterward: for the children of believing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdom of God: and therefore, if they die before baptism, they are saved. The these upon the cross, and many holy martyrs, have died without baptism, and are in the kingdom of heaven.

It is objected, that the male child, which is not circumcised must (by God commandment) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptized must also be cut off. Ans. The text is spoken and meant not of infants, but of men of years, who being till then uncircumcised, despise the ordinance of God, and refuse to be circumcised. [ 5] And this appears by the reason following: for he hath made my covenant void: now infants do not this, but their parents, or men of years.

Secondly, the speech of Christ is objected, John. 3. 5. Except a [ 10] man be borne of water and the holy Ghost, he cannot enter into the kingdom of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withal gives an exposition of them, on this manner. Thou art a Pharisee, and lovest much washing: but if thou wouldest enter into the kingdom of [ 15] heaven, thou must be washed with clean water, that is, borne anew by the holy Ghost. Again I answer, that if the words be meant of baptism, they carry this sense. The kingdom of heaven doth not signify life eternal, but the Church of the New Testament, and that in his visible estate, Mark. 9. 1. and [ 20] baptism makes men visible members of the Church, and regeneration by the spirit, makes them true and lively members. Here then baptism is made necessary, not in respect of eternal life, but in respect of our admission and entrance into the Church, whereof it is now the only means. [ 25]

The seventh point, is touching the Circumstances of baptism, which are five. The first, concerns the persons which are to administer baptism, of whom I propound four questions.

The first is, whether not only Ministers of the word, but [ 30] also lay-persons (as they are called) or mere private men, may administer baptism? Ans. Ministers of the word only. For to baptize is a part of the public Ministry, Matth. 28. 18. Go teach all nations baptizing them. And mark how preaching, and baptising are joined together: and things which God [ 35] hath joined, no man may separate. Again, he that must perform any part of the public Ministry, must have a calling, Rom. 10. 14. Hebr. 3. 5. but mere private persons have no calling to this business. And whatsoever is not of faith, is sin: now the Administration of baptism by private persons is without faith. For there is neither precept, nor fit example for it in the word of God.

The example of Zipporah is alleged, Exod. 4. 28. who circumcised her child. Ans. The example is many ways discommendable. For she did it in the presence of her husband, when there was no need: she did it in hast, that she might have [ 5] prevented her husband: she did it in anger: for she cast the foreskin at the feet of Moses. And it seems she was no believer, but a mere Madianite. For she contemned circumcision, when she called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seems, [ 10] Moses either put her away, or she went away when he went down to Egypt.

Again, it is objected, that private persons may teach: and therefore baptize. Ans. Private teaching, and Ministerial teaching are distinct in kind, as the authority of a master of a family, [ 15] is distinct in kind from the authority of a Magistrate. A private person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is moved to do it by the law of charity: but Ministers when [ 20] they teach, are moved to teach by special calling, and they do it with authority, as Ambassadors in the room and stead of Christ. 2. Cor. 5. 21. Again, though a private man might dispense the word alone: yet doth it not follow that he may administer both the word and the seal thereof: both which are [ 25] joined in baptism, and jointly administered.

The second question is, whether baptism administered by a wicked man, or an here •• ke, be indeed true baptism? Ans. If the said party be admitted to stand in the room of a true pastour or minister, and keep the right form in baptising, according [ 30] to the institution, it is true baptism. The Scribes and Pharisees the chiesest doctors of the Jews, were not of the tribe of Levi, but of other tribes: and they were indeed, even the best of them, but herelikes and Apostates, and consequently to be deposed and excommunicate: nevertheless, because [ 35] they were in the place of good teachers, and fate in Moses chair, that is, taught sundry points of Moses doctrine: therefore Christ saith, hear them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.

Upon the same ground the same answer is to be made, if it be demanded, whether baptism administered by him that cannot preach, be of force or no? It were indeed to be wished that all Ministers of holy things, were preachers of the word: nevertheless, if such as preach not, stand in the room of lawful pastors, and keep the form of baptism, it is baptism [ 5] indeed.

The third question is, whether an Intention to baptize, be necessary in him that baptizeth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoever the minister intend. Paul rejoiced that Christ was preached, though [ 10] many preached him of envy or contention, intending no good. Phil. 1. 16. And the Priest in the Mass pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is mere bread, and not the body of Christ: and consequently [ 15] the people adore not Christ, but an idol. The intention therefore of the mind is not necessary, so be it the Institution be observed. And the efficacse of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the duty of the Minister in baptising? [ 20] Ans. He stands in the room of God: and what he doth according to the Institution, it is as much as if God himself had done it with his own hand from heaven. And therefore, whē the Minister applieth water, (which is the sign & pledge of grace,) to the body, he doth withal apply the Promise of remission [ 25] of sins, and life everlasting, to the party baptized. And that is as much as if God should say to the party, calling him by his name, I freely give unto thee the pardon of thy sins, and life everlasting, upon condition thou keep the order set down in baptism, which is, to turn unto me, and to believe in Christ. Here we see a ground of special faith: for if [ 30] God for his part by the hand of the Minister apply the promise of mercy unto every particular believer: every particular believer is again by a special faith to receive the promise. Again, the consideration of this which God hath done for us in baptism, must move us seriously to turn unto him according [ 35] to all his laws, and by faith of our hearts to apprehend his merciful promises, and to rest on them. For when God shall speak unto us particularly, and as it were, assure us of his mercies with his own hand and seal, we must needs be much moved and affected therewith.

The second circumstance is concerning the persons to be baptized: and they are all such as be in the Covenant, in likelihood, or in the judgment of charity. For the seal may not be [ 5] denied to them that bring the tables of the covenant. And they are of two sorts; Men of years, and Infants.

Men of years that join themselves to the true Church, are to be baptized: yet before their baptism, they are to make confession of their faith, and to promise amendment of life. Act. 2. [ 10] 38. and 10. 38. And thus places of Scripture that require actual faith, and Amendment of life in them that are baptized, are to be understood of men of years.

Infants of believing parents are likewise to be baptized. The grounds of their baptism are these. First, the commandment [ 15] of God, Matth. 28. 18. Baptize all nations, &c. in which words the baptism of infants is prescribed. For the Apostles by virtue of this commission baptized whole families. Act. 16. 31. and 38. Again, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptism in the New Testament, succeeds in [ 20] the room of Circumcision. Col. 2. 11. therefore baptism of infants is likewise commanded. The second ground is this: Infants of believing parents, are in the covenant of grace: for this is the tenor of the covenant, I will be thy God, and the God of thy seed, Gen. 17. 7. It may be said, that this promise was made [ 25] in this sort only to Abraham, because he was to be the father of the faithful. Ans. It pertains to all believing parents. Exod. 20. God promiseth to show mercy to thousands of them that love him. Act. 2. 39. Peter saith to the Jews that heard him preach, The promises belong to you, and to your children. Paul [ 30] saith, If the parents believe, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Covenant: now they are holy: because we are in the judgment of Christian charity to esteem them all as regenerate and sanctified, secret judgments (in the mean season) left to God. Now then because infants [ 35] are in the covenant, they are to be baptized. For this is the reason of S. Peter: To whom the promises belong, to them belongeth baptism: but to you and your children belong the promises: therefore you and your children are to be baptized. Act. 2. 38, 39.

It may be objected, that we cannot tell, whether infants be indeed the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of years: for we know not whether they be indeed the children of. And therefore we may by the like reason exclude them from all sacraments. Again, we are to presume [ 5] (in all likelihood) that infants of believing parents, are the children of God, because in their conception and birth, God begins to manifest his election: showing himself a God not only to the parents, but also to their seed.

Secondly, it is objected, that infants have no faith; and consequently, [ 10] that baptism is unprofitable unto them. Ans. Some think, they have faith, as they have regeneration, that is, the inclination or seed of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receive the promise of God, both for themselves & [ 15] their children: And thus to be borne in the Church of believing parents, is instead of the profession of faith. To this second opinion I rather incline, because it is the ancient and received doctrine of the Church.

Thirdly, it is alleged, that infants know not what is done, [ 20] when they are baptized. Ans. For all this, baptism hath his use in them: for it is a seal of the covenant, and a means to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himself and his children: at the time of the sealing, the children [ 25] know not what is done; and yet the purchasse is not made in vain for them.

It may be demanded, whether the children of Turks and Jews are to be baptized? Answ. No: because the parents are forth of the covenant. [ 30]

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, son, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacy, and to be gathered out of it: and [ 35] for this cause, baptism remains still in the Church of Rome. For this cause I think, that infants of professed Papists may be baptized, two cautions observed: the first, that the foresaid parents desire this baptism: the second, that there be sureties which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in judgment true religion, and deny it in their lives, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, [ 5] (whereof many were wicked) were circumcised. And we must not only regard the next parents, but also the ancestors: of whom it is said, If the root be holy, the branches are holy, Rom. 11. Upon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the [ 10] parents. And there is no reason that the wickedness of the parent, should prejudice the child in things pertaining to life eternal.

Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be [ 15] any beside the parents to answer for the child. For the parents after excommunication remain still (for Right) members of the Church, having still a right to the kingdom of heaven: out of which they are not cast absolutely, but with condition, unless they repent: and in part; that is in respect of communion, [ 20] or use of their liberty, but not in respect of right or title: even as a freeman of a corporation imprisoned, remains a freeman, though for the time he hath no use of his liberty.

The third Circumstance concerns the time. Here one question may be moved: How oft baptism is to be administered? [ 25] Answ. but once for the efficacy of baptism extends it self to the whole life of man: and we are but once borne again, and once engrafted into Christ. Here let it be observed, that the gift of regeneration is never utterly extinguished: for if a man be the second time borne again, he must be baptized again and [ 30] again: because baptism is the sacrament of insition. It may be said, that a man may remain still engrafted into Christ, & by his own wickedness make himself a dead member. I answer, that all the members of the mystical body of Christ, are living menbers. The spiritual temple is made of living stones, 1. Pet. 2. 5. And [ 35] mark what Paul saith, all the body of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Believes are of the bone and flesh of Christ: now there is no part of the bone and flesh of Christ that dieth.

The last Circumstance is touching the place: & that is, the public assembly or congregation of the people of God. Because baptism is a part of the public Ministry, and a dependence upon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptism: and lastly, the said congregation is by prayer to present the infant baptized unto God, and to entreat [ 5] for the salvation thereof, the prayer of many being most effectual.

The eight and last point follows, concerning the use of baptism. And first of all, our baptism must put us in mind, that we are admitted and received into the family of God: and [ 10] consequently, that we must carry our selves as the servants of God. And that we may do so indeed, we must devide our lives into two parts, the life past, and life to come. Touching the life that is past, we must perform three things. The first is Examination, whereby we must call our selves to an account [ 15] for all our sins, even from the cradle: the second is Confession, whereby we must with sorrowful hearts bewail and acknowledge the same sins, in the prefence of God, accusing and condemning our selves for them. The third is Deprecation, [ 20] whereby we are to entreat the Lord, in the name of Christ, and that most instantly from day today till we receive a comfortable answer, in the peace of conscience, and joy of the H▪ Ghost.

And for the life to come, there must be two things in us the [ 25] first is, the Purpose of not sinning; and it must be a lively and distinct purpose, daily renewed in us, even as we renew our days: so as we may say, if we sin it is against our purpose and resolution. The second is, an endeavor to perform new obedience, according to all the commandments of God. These [ 30] things if we do, we shall show our selves to be the servants of God. And of all these things, baptism must be (as it were) a daily sermon unto us: and so oft to think on them, as oft as we think or speak of our names given us in baptism. This is the doctrine of Paul, who teacheth us that we must be conformable [ 35] to the death and resurrection of Christ, because we have been baptized. Rom. 6. 3, 4.

Again, our baptism into the name of the father, &c. must teach us, that we must learn to know and acknowledge God aright; that is, to acknowledge him to be our God, and father in Christ: to acknowledge his presence, and therefore to walk before him; to acknowledge his providence, and therefore to cast our care on him; to acknowledge his goodness and mercy, in the pardon and free forgiveness of our sins.

Thirdly, Our baptism must be unto us a storehouse of all comfort in the time of our need. If thou be tempted by the [ 5] devil, oppose against him thy baptism in which God hath promised and seal • d unto thee the pardon of thy sins, and life everlasting. If thou be troubled with doubtings and weakness of faith, consider that God hath given thee an earnest and [ 10] pledge of his loving kindness to thee. We use often to look upon the wills of our fathers and grand-fathers, that we may be resolved in matters of doubt: and so, often look upon the will of thy heavenly father sealed and delivered to thee in thy baptism, and thou shalt the better be resolved in the midst [ 15] of all thy doubts. If thou lie under any cross or calamity, have recourse to thy baptism, in which God promised to be thy God, and of this promise he will not fail thee.

Lastly, if a man would be a student in divinity, let him learn & practice his baptism. Commentaries are needful to [ 20] the study of the scriptures: and the best commentary to a man's own self is his own baptism. For if a man have learned to know ought and to practice his own baptism, he shall the better be able to understand the whole: and without this help, the scriptures themselves shall be as a riddle unto [ 25] us.

The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye have put on Christ: and all are one in Christ. The phrase which Paul useth, is borrowed from the custom of them that were baptized in the Apostes [ 30] days, who put off their garments, when they were to be baptized, and put on new garments after baptism. To put on a garment, is to apply it to the body, and to use or wear it. And to put on Christ, is to be joined nearly to Christ, and to have spiritual fellowship with him. Here then the foundation [ 35] of our adoption is in two things, our union with Christ, & our communion with him. Of which we are somewhat to be advertised for the better understanding of the text.

The union with Christ, is a work of God whereby all believers are made one with Christ. Here two questions are to be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this conjunction is in truth a real conjunction. John 17. 22. Christ proves that all believers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for [ 5] thus all families and friends are one: and they of Jerusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many believers as there are, so many distinct persons are there: & everyone of them distinct [ 10] from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heaven and shall there abide till the last judgment: whereupon it cannot be mixed or compounded with our substances. Lastly, believers are not one with Christ by transfusion of the properties [ 15] and qualities of the godhead, or manhood unto us. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaveth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two [ 20] distinct nations of Jews and Gentiles one new man. S. John saith, that Christ dwells in us and we in him by the spirit. 1. John 3. 23. For the better conceiving of this, suppose a man whose head lies in Italy, his arms in Germany, and Spain, his feet in England: suppose further that one and the same soul extends [ 25] it self to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soul, and all concur as members to one and the same body: even so, all the Saints in heaven, and all believers upon earth having one and the same spirit of Christ dwelling in them, are [ 30] all one in Christ.

The second question is, how are all believers made one with Christ? Ans. By a donation on God's part whereby Christ is given unto us, and by a receiving on our part. The donation is whereby Christ is made ours for right, so as a man may [ 35] say truly, Christ is mine with all his benefits. Of this donation 4. things are to be observed. The first is, that Christ himself and whole Christ is given to us. For here we are said to put on Christ. Here a distinction must be observed: the Godhead of Christ is given to us, not in respect of substance which is incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really given to the believing heart. John. 6. 54, 56. By it we receive eternal life from the godhead, and by it God is joined to man, and man to God. The second is, that Christ gives his merit and satisfaction to them that believe. And this satisfaction imputed, is the cover whereby [ 5] our sins are covered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ gives the efficacy of his spirit to make us conformable to himself in holiness and newness of life: and thus he makes us put off the old man, and put on the new man, created after God in righteousness and [ 10] holiness, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and gives Christ unto us with all his benefits.

Of our receiving of Christ given by God, two things must be observed: one is, that we must there receive Christ, where [ 15] God offers and gives him, that is, in the word and sacraments. The second is, that faith is our hand, whereby we receive Christ; and this receiving is done by a supernatural act of the mind, whereby we believe Christ with his benefits to be ours. John. 1. [ 20] 12. Thus we see how we are one with Christ, and Christ with us.

Communion with Christ is, when we have, possess, and enjoy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speaks Solomon [ 25] at large in the Song of songs, and David. Psal. 45.

The use. In that we are to put on Christ, we are put in mind to consider our fearful nakedness. What is that? Ans. There is a nakedness of creation, and a nakedness following the fall. The nakedness of creation is, when the body without all covering, [ 30] is in health, full of glory and majesty, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocence, of good conscience, of the favor of God, and affiance in him. For these are (as it were) the coverings of the [ 35] foul. Outward nakedness is, when the body being uncovered, is full of deformity and shame. Now that inward nakedness of heart is noted as a special evil, Gen. 3. 7. Exod. 32. 25. Prov. 29. 18. Reu. 3. 17. we must labor to see and feel this nakedness in our selves. For by it, we are desormed and odious in the eye of God.

Secondly, we are here put in mind to have a special care of the trimming and garnishing of our soul. And for this cause we must put on the Lord Jesus, Rom. 13. 14. And that is done two ways. First, by uncovering our nakedness before God, and by praying him to cover it. To uncover our shame, is the way [ 5] to cover it. Psal. 32. 1, 2, 3. The second way is, to subject our selves to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands us in hand thus to put on Christ. For the king of heaven hath long invited us to [ 10] the marriage of his Son: we have yielded our selves to be his guests: and there is a time when the king will take a suruay of all his guests, whether they have the wedding garment, which is Christ himself: and they which are not clad with this robe, shall be cast into utter darkness. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is [ 15] as swaddling clothes and swaddling bands. If we would then live, we must lap and infold our selves in them. The rather I speak this: because in these days men and women are intoxicated with a spiritual drunkenness, or rather madness, whereby [ 20] they are always tempering and trifling about their bodies, and let their souls lie naked. It may be said, we have all put on Christ in baptism. I answer: we have had in England peace and prosperity this 43. years: and we have lived all this while, as it were in the warm sun-shine: and therefore many of us (no [ 25] doubt) have worn this garment very loosely.

Thirdly, there is a great temptation arising upon the consideration of our own indignity. For when our sins come to our remembrance, they drive us from the presence of God, and make us that we dare not pray. Now the remedy is this. [ 30] We must come clothed with Christ into the presence of God: we may not come in our own names, but we must come in his name and present the merit of Christ unto the father, even as if we were one and the same person with him. Thus shall we be accepted. [ 35]

Fourthly, it may be demanded, what we must do for our selves in the time of plague, famine, sword? We must put on Christ, then shall we walk in safety in all dangers. This garment serves not only for a covering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common judgment, being clothed with Christ, there is no more hurt done to us then to him: and he carrieth us in his breast, as if we were part of his bowels.

Lastly, though we be clothed with Christ in baptism, yet we must further desire to be clothed upon. 2. Cor. 5. 4. In this [ 5] life we are clad with the justice of Christ, 1. Cor. 1. • 0. this is one garment. In the life to come, we shall be clad with immortality. This is the second garment to be upon the former.

V. 28. There is neither Jew nor Grecian, &c. These words (as I have said) contain an answer to an objection, which is this: If [ 10] all believers among the Gentiles be children of God, and all put one Christ, then there is no difference between Jew and Gentile, and the prerogative of the Jew is nothing. Paul answers thus: there be sundry differences of men in respect of nation, condition, sex: yet in respect of Christ, all are one, [ 15] Moreover, I have shown, that these words contain the ground of the Adoption of the Galatians, which is an union with Christ, whereby all believers are made one with him. There remain other things to be added.

By occasion of this text, two questions are moved, the answer [ 20] whereof, serves much to clear the meaning of Paul. The first is, whether Magistracy and government be necessary in the societies of Christians? Ans. Yea: Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God, saith the prophet, Isai 49. 23. Paul bids us pray for Kings, and all in [ 25] authority, that we may line in peace and godliness, 1. Tim. 2. 1. The fifth commandment, Honor thy father, &c. requires subjection to authority: and this commandment is eternal.

Object. I. All believers are one in Christ: therefore there is no subjection among them. Ans. Believes are under a twofold estate [ 30] or regiment: the first is, the Regiment of this world, in civil society: the second is, the regiment or the kingdom of heaven, which stands in justice, peace of conscience, joy in the holy Ghost.