Commentary on Galatians 1-5

great devotion. And what is the reason hereof but this, that they are carried with a spirit of pride and arrogancy, seeking the commendation of men that behold them, rather then to approve their hearts and consciences unto God. Of another sort [ 10] are those, that have been old and ancient hearers of the word, who notwithstanding, do little, or not at all profit, either in knowledge, or in good life: and the cause is not in the Gospel, or in the dispensers of it, but in themselves: because they receive not the Gospel for it self, but for the praise and commondation [ 15] of men, and for the credit & account they are in, by reason of Christian profession.

The last thing, is the remedy of pride and vain-glory; which is the rather to be thought upon, because it is a great impediment of Christian love. This remedy consists partly in [ 20] meditation, and partly in practice.

Remedies in meditation, are these. 1. God resisteth all proud persons, and gives grace to the humble. 1. Pet. 5. 5. the reason is, because the vain-glorious man, seeking himself and not god, robs God of his honor. Thus the proud Pharisee exalting [ 25] himself above the poor Publican, went away less justified, that is, not approved of God, as the Publican was. 2. It is the work of the devil, to puff up the mind with self-liking, and conceit, that thereby he may work man's perdition. Gen. 3. 5. But God worketh contrarily: for he therefore abaseth men, that [ 30] he might in his good time, the more exalt them. 3. There is no religion in that heart, that is wholly bent to seek the praise of men. John. 5. 44. And the man that desires to be talked of, and admired by others, doeth thereby in effect give notice unto all the world, that his heart is not sound in the sight of God. [ 35]

Remedies consisting in practice, are: first, an endeavor to acknowledge the great Majesty of God, and withal our own baseness, and vileness before him. 2. We ought to ascribe all good things we have, or can do, to God alone, and nothing to our selves. For in all that befall us, God is the principal agent, our selves are but tools and instruments in his hand; by right therefore the commendation belongs unto him, and not to us. 3. In all actions and duties of religion, first we must endeavor to approve our selves to God, and the next place is to be given to man, not contrariwise. 4. when we are reviled we must rest content; whē we are praised to our faces or otherwise [ 5] we must take heed. For then Satan stands at our right hand to puff us up, and consequently to overthrow us. It is a a true saying, that Temptations on the right hand are far more dangerous, then those on the left. In the fifth place, Paul's reason [ 10] to disswarde from this sin, is taken from two evil fruits of it, Contention, and Envy, provoking one another, envying one another. Men that are ambitious, if they be crossed in their courses, grow contentious, if they prosper in the world, then are they enuyed by others. Read for this purpose the history of Samuel and Saul, 1. Sam. 15. Seeing then vain-glory hath so bad [ 15] fruits issuing from it, it must teach us to abhor and detest it with all our hearts, and on the contrary to seek by all means possible to preserve and maintain love in the whole course of our lives.

CHAP. VI.

T H' Apostle having finished the first part of the Instruction, touching the faith of the Galatians [ 15] in the 12. v. of the 5. Chap. in the 13. verse he comes to the second part, touching Good life, which continues to the 11. verse of the 6. Chap. in which he first propounds the sum of his doctrine. v. 13. [ 20] Secondly, he makes particular declaration thereof. In the sum of his doctrine, first, he sets down the ground of all good duties, which is, their calling to Christian liberty. Secondly, two rules of good life. The first, that we must not use our liberty as an occasion to the flesh; which is illustrated and handled in particular, [ 25] from the 16. verse to the 26. The second, that we must serve one another in love, which is amplified from the 26. to the 11. v. of this Chap. In handling whereof, he first removes the impediments of love, as vain-glory, envy, &c. v. 26. Secondly, he prescribes the manner, how it is to be observed, and practiced, [ 30] by sundry special rules: the first whereof is contained in this 1. verse: where we may observe these two general points. First, the duty prescribed. Secondly, the reasons to urge the performance thereof. The duty is, the restoring of our brethren: where we are to consider four things. First, the duty it self, restore. [ 53] Secondly, the persons who are to be restored, they that are overtaken by any offense. Thirdly, the persons that must restore, th • se that are spiritual. Fourthly, the manner how, in the spirit of meekness.

For the first, the duty is set down in the word restore, which in the Original signifies, to set a joint, or bone, that is broken; so as it may become as strong and sound, as ever it was: so the word is used, Matth. 21. 16.

By this we learn sundry things. First, that it is the nature of sin, to set all things out of order. It was the sin of Achan that troubled the Jews. Ios. 7. 25. It was the sin of Ahab that [ 5] troubled Israel. 1. King. 18. 18. the sin of false Apostles that troubled the Galatians. Gal. 5. 10. Nay, it drives men beside themselves, as appears in the example of the prodigal son, who repenting of his sin, is said to have come to himself. Luk. [ 10] 15. 17. Small sins are like to slips and slidings, whereby men fall and hurt themselves, but great sins are like downfalls: for as they wound, lame, disioynt, or break some member of the body; so these do wound and wast the conscience. Therefore as we are careful for our bodies, to avoid downfalls; [ 15] so ought we to be as careful, nay a thousand times more careful for our souls, to take heed of the downfall of sin, or falling away from grace. And as we shun an ice or slippery place, for rear of sliding and falling: so ought we to shun the smallest sins, and the least occasions of sin, for fear of [ 20] making a breach in conscience. Secondly, I gather hence, that sinners are not to defer their repentance: nor those that are to admonish, their reproofs: for sinning, is the breaking of a bone, or disioynting of a member: and reproof, is the setting of it in order again. Now the sooner a bone newely broken, [ 25] or out of joint, is set, the sooner it is restored to his right frame, and cured: So, the sooner a man after his fall is admonished, the sooner and more easily shall he be able to recover himself. Thirdly, this shows, that it is a point of great skill, to bring a soul in order and frame again. There is great dexterity required [ 30] in setting of a bone, and Chirurgians find it a matter of great difficulty, to set a joint; much more difficulty is there in the soul: and therefore as it is not for every horsleach to meddle with setting of bones: no more is it for unskillful workmen to tēper with men's souls. This is one special reason why Paul [ 35] saith, they that are spiritual ought to restore them that are fallen. Fourthly, hence we are taught, not to wonder, though sinners be so loath to be reproved, and account it so painful a thing to be restored, and think those offensive unto them, and skarse their friends, which labor to reclaim them: considering the same is to be seen in the body: for he that hath a bone broken, or out of joint, can hardly endure to have it touched, or pointed at. Lastly, in that S. Paul commands those that are spiritual to restore them that are fallen, and prescribes not how often, but speaks indefinitely: we learn, that as often, as our brother falleth, we must restore him: for as we are not to forgive our [ 5] brother once or twice, or seven times (which Peter thought very much) but even seventy times seven times, that is, as often as he sinneth against us. Matth. 18. so we may not restore our brother, twice, or thrice only, but toties, quoties: as often as he [ 10] shall sin against us. Matth. 18. If he sin against thee, go and tell him of his fault, &c. Therefore it were to be wished, that as men have a care to restore their decayed limbs, so they would restore their brethren being fallen into any sin, even because they are fellow members of the same mystical body. [ 15]

The second thing to be considered, is the person to be restored, and that is, everyone that is prevented and overtaken, either by the sleight of Satan, or allurement of the world, or suggestions of his own flesh: (so he sin not against the holy Ghost, nor openly scorn religion, and discipline.) as Peter [ 20] who fell being overtaken with overmuch fear, and David with overmuch pleasure. Hence we see the subtlety of Satan, who is always tripping at the heel, laboring to supplant us; as also the deceitfulness of sin, preventing and ouertaking us, before we be aware. We are therefore to be circumspect and [ 25] careful, lest we be supplanted. The Apostle admonisheth us to take heed lest we be hardened through the deceitfulness of sin. Hebr. 3. 13. and, that we walk circumspectly, not as fools, but as wise. Eph. 5. 15. that we walk with a right fool. Gal. 2. 14. and, make straight steppes unto our feet, lest that which is halting be [ 30] turned out of the way. Hebr. 12. 13. For as those that wrestle and t • e masteries, look warily to themselves, lest they be supplanted by their adversaries: so ought we much more, considering, we wrestle not against flesh and blood, but against principalities and powers. Eph. 6. 12. [ 35]

Again, whereas it is said, if a man he overtaken by any sin, he teacheth, that no man is exempted from falling, or being overtaken and supplanted by sin: for he speaks indefinitely, if a man, as S. John doth: if any man sin, we have an advocate. 1. John. 2. 1. This makes against the Catharists or Puritans, who avouch, they neither have sin, nor can sin: because they be trees of righteousness; and a good tree cannot bring forth evil fruit.

Further, hence I gather, that pardon and restitution, is not to be denied to them that fall, after their conversion, as though [ 5] there were no place for repentance, or hope of salvation. For Paul would have such to be restored, as are overtaken by any sin, except they be incorrigible, and incurable. Therefore the Novatians do err, in teaching, that sins committed after a man's conversion, are unpardonable, considering there is hope [ 10] in store, for great and heinous sinners. For though a man in persecution deny Christ, and renounce his religion, yet he may be restored, and repent as Peter did. Luk. 22. 32. (for that saying of Christ, Whosoever shall deny me before men, him will I deny before my father which is in heaven, Matth. 10. 33. is meant only [ 15] of a total, and final denial.) Though a man be a grievous Idolater, a forcerer, and given to witchcraft, yet he may be restored and find mercy, as Manasseh did. 2. Chron. 33. Though a man be defiled and polluted with sins against nature, yet he may be cleansed and washed from them. Some among the Corinthians [ 20] were fornicators, adulterers, wantons, buggerers; but yet were washed, sanctified, justified. 1. Cor. 6. 9. 11. It may be said, that it is impossible, that they which once have been enlightened, and tasted of the heavenly gift, &c. if they fall away, should be renewed again by repentance. Heb. 6. 4, 5, 6. Ans. That text is to be understood [ 25] of a universal, total, and final Apostasy. And that text, Hebr. 10. 26. If we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, is to be understood, of a willful, and malicious renouncing of the known truth, as the circumstances of the place, and collation [ 30] of it with others, do manifestly euict. Again, if all sin committed voluntarily, and willingly, were simply inexpiable, every man's case were damnable. And though the word 〈 in non-Latin alphabet 〉 , signify willingly, as Aristotle takes it, Eth. l. 3. c. 2. yet sometime it signifieth, spitefully, and maliciously, as it is used by the Seuentie, Exod. [ 35] 21. 13, 14. Object. 〈 in non-Latin alphabet 〉 , or delicta, may be restored, not 〈 in non-Latin alphabet 〉 , or peccata. Ans. They are used indifferently one for the other, as might be shown, if it were needful. But it is a confessed truth, avouched by Anselm, and others, upon this text. Lastly, whereas the Apostle speaketh indefinitely; if any man be nertaken, restore him. I gather, that the gifts and graces of God, bestowed upon us, ought to be used in restoring those that are fallen, without respect of persons: for herein spiritual men are debtors, to the wise, and foolish, as the Apostle saith of himself, Rom. 1. 14. [ 5]

The third thing to be considered, is, the persons that are to restore their brethren, laid down in these words, ye that are spiritual.

Spiritual men are opposed to carnal, as 1. Cor. 3. 1. I could not speak unto you brethren, as unto spiritual men, but as unto carnal: [ 10] and to natural men. 1. Cor. 2. 14, 15. The natural man perceiveth not the things of the spirit of God: but he that is spiritual discerneth all things. Now carnal and natural men, are of two sorts: either they are such as are altogether fleshly, destitute of grace and godliness, being in their pure (or rather corrupt) naturals, [ 15] of whom S. Paul saith, They that are of the flesh, savor the things of the flesh, Rom. 8. 5. and verse the 8. They that are in the flesh, cannot please God. Or such as are regenerate, yet are weak, as being but babes in Christ; the flesh being far stronger in thē, then the spirit: such were most in the Church of Corinth: for [ 20] Paul saith, he could not speak unto them, as unto spiritual men, but as unto carnal. 1. Cor. 3. 1. for yet ye are carnal; for when there is among you envying, are ye not carnal▪ verse. 4. So spiritual men, opposed to carnal, are of two sorts. First, those that have received the spirit of regeneration, & do begin to savor the things of [ 25] the spirit, Rom. 8. Secondly, those that have received a greater portion of the spirit, and a greater measure of spiritual graces. of whom Paul speaks, 1. Cor. 14. 37. If any man think himself to be a prophet or spiritual —, Of the latter, the words are to be understood: & by thē he meaneth those, whom he called [ 30] perfect men, Philip. 3. 13. Ebr. 5. 4 Now spiritual men are more fit to restore those that are fallen, then any other. First, because they are less tainted with sin, then others, and so may more freely reprove. Secondly, because they have more knowledge and love, both knowing how to restore, and willing to do it [ 35] with greater compassion, and fellow feeling. He that must speak in season a word to the weary, must have a tongue of the learned, Isaiah, 50. 4. When Peter is converted, he must strengthen his brethren, Luk. 22. 32. Hence, it follows, the more excellent gifts any man hath received, the more he is bound to be serviceable unto others. For if spiritual men must restore them that are fallen, the more a man is endued with spiritual graces, the more he ought to restore. For the Apostle saith, As every man hath received a gift, so let him minister it unto others, 1. Pet. 4. 10. This duty was practiced by our Savior Christ, John. 13. 12. And it meets with the sin of many, who having received great gifts [ 5] and graces of the spirit, are so far from restoring those that sin against them, that they scorn and disdain to speak unto thē: for if they be at variance with any, the common saying is, I am as good a man as he, why should I go to him? let him come to me, &c. [ 10] These men are far unlike Abraham, who though he exceeded Lot, as well in outward gifts, as inward graces; yet stood not upon his privilege, but was the first man in making the league of unity, Gen. 13. 8. Further, in that spiritual men must restore their brethren, we learn that we have not the gifts of God bestowed [ 15] upon us, for our selves alone, but for the good of others: the possession of them belongs to us, the use of them to others. Lastly, in that spiritual men, especially the holy men of God, and ministers of his word, are the Lord's surgeans, to bind up the broken, and raise those that are fallen: as also his physicians; [ 20] to restore those that are in a spiritual consumptiō of grace: we ought to make great account of thē, & have them in singular love, for their work sake, 1. Thes. 5. 19. For if we must honor the bodily Physician (as Syracides saith) Eccles. 38. verse. 1. who cureth but the diseases of the body: how much more ought we [ 25] to honor spiritual physicians, which cure the spiritual maladies of our souls?

The fourth and last point, is, the manner how we must restore, laid down in these words, in the spirit of meekness.

Meekenes is, the settling, or quieting of the mind, freeing it [ 30] from perturbation, especially in repressing the reuengeful affection. A meek and quiet spirit are joined together, 1. Pet. 3. 4. A notable example hereof we have in Moses, who being provoked, instead of anger, shown meekness. It further makes a man to yield of his right, and not to prosecute the matter in rigor, [ 35] and extremity, and so it is opposed to severity, 1. Cor. 4. 21. Shall I come unto you with arodde, or in love, and the spirit of meekness? Hence ariseth another property; it bridleth the tongue, and the outward man, either by silence, as Christ being provoked, wa • dumb, and opened not his mouth, Isaiah 53. 7. was silent, and answered not a word, Luk. 23. 9. or by a soft and gentle answer, which asswageth wrath, Pro. 15. 1. There is great reason why men should restore their brethren in all meekness: for without it there is nothing but swelling, and faction, but troubles, and tragedies. Again, as meekness is necessary for every Christian, Coloss. 2. 12. Tit. 3. 2. so it is most necessary for [ 5] him that would fruitfully and effectually reprove. Hence it is that the Apostle commands us, to Instruct the • in meekness, that are contrary minded, 2. Tim. 2. 25.

Motiues to enforce this duty are these.

First, the exhortation and example of Christ, to be followers [ 10] of him, 1. Cor. 11. 1. who was lowly and meek, Math. 11. 29. for he wa • led as a sheep to the slaughter, and like a lamb dumm • before his shearer; so opened he not his mouth, Isa. 53. 7. When he was reviled, reviled not again; when he suffered, he threatened not, 1. Pet. 2. 23. as it may appear by that meek answer; If I have evil spoken, [ 15] bear witness of the evil: but if I have well spoken, why smitest thou me? John. 18. 23. Paul hath no stronger argument to exhort the Corinthians, then by the meekness, and gentleness of Christ. 2. Cor. 10. 1. [ 20]

Secondly, it is a virtue which God doth make great account of, 1. Pet. 3. 4. A • eeke and quiet spirit, is before God, a thing much set by.

Thirdly, God hath made excellent promises to them that are of a meek and humble spirit, that he will guide them in judgment, [ 25] and teach them his ways, Psal. 25. 9. That they shall be hid in the day of the Lord's wrath. Zeph. 2. 3. That they shall inherit the earth, Math. 5. 5.

Fourthly, consider the comfortable effects, & the good that comes thereby. A soft, meek, and mild answer, turneth away [ 30] wrath, Prov. 15. 1. Meeke, and gentle behavior, heapeth coles of fire upon our enemies head, Rom. 12. 20. A soft to • g • e breaketh the bones, Prov. 25. 15. See the example of Gideon appeasing the Midianites, Judge. 8. 1. &c. and Abigail pacifying David, 1. Sam. 25. [ 35]

Fifthly, without meekness, we cannot sauingly hear the word, either read, or preached, I am 1. 21.

It is further said, we must restore in the spirit of meekness. The word spirit is added, because it proceeds from the spirit of god, who is both the worker and continuer thereof: as on the contrary, the spirit of jealousy, Numb. 5. 14. the spirit of error, 1. John. 4. 6. the spirit of uncleanness, Zach. 13. 2. the spirit of giddines, Isa. 19. 14. the spirit of slumber, Isa. 29. 19. are so termed, because they proceed from a wicked spirit. So quick motions, sudden perturbations, strong affections, proceeding either from the spirit of God, or of Sathā, are termed by the name of spirit. [ 5] Hence we learn, that the holy Ghost is author not only of meekness, but of all sanctifying graces, and therefore is called the spirit of wisdom, and understanding; the spirit of counsel and strength; the spirit of knowledge, and of the fear of the Lord, Isa. 11. 2. Secondly, this teacheth us, that all true virtues are wrought [ 10] only by the operation of God's spirit in us: for though there be diversities of gifts, yet it is the same spirit, 1. Cor. 12. 4. and therefore the virtues of the Heathen are but glittering sins.

Thirdly, that when we see the gifts or graces of God in our selves or others, we return all the praise and glory to God, [ 15] from whom they proceed, ascribing nothing to our selves.

Fourthly, this shows, to whom we must have recourse in our need, namely, not to the virgin Marie, nor any Saint (who stand in as great need of the favor of God, as our selves) but [ 20] to God alone, who is the fountain of grace, Ierem. 2. 13.

Lastly, in that the spirit is set before meekness, it shows that the spirit of God is present with his graces, to inspire them, to cherish, and increase them. Therefore the commandment, Quench not the spirit, 1. Thess. 5. 19. is to be obeyed, if we will retain the graces of God. [ 25]

Thus much of the duty. The reasons used by the Apostle, to enforce this duty follow, to be considered, & they are two. The first is implied in the word Brethren] which is of great force to persuade us to use moderation, lenity, and gentleness. Abraham could use no stronger argument to pacify Lot, then [ 30] this, Let there be no strife between thee and me, for we are brethrē, Gen. 13. 8. Moses used it as a motive to accord two Hebrews: Sirs, y • are brethren; why do you wrong one to another? Act. 7. 26. For it is a shame that those whom nature hath so nearly conjoined, should be so far disjoined in affection. But the reason [ 35] being taken from spiritual brethren, such as are not only brethren in the flesh, but also in the Lord, having the same God for their father, the same Church for their mother, Christ for their elder brother, being begotten by the same immortal seed, washed by the laver of one new birth, conglutinate by the sinews of the same faith, nourished by the milk of the same word; is so much the stronger, by how much grace is a strai • er bond, then nature: therefore Paul would have us restore one another in the spirit of meekness, because we are brethrē. Nay, persons excommunicate, are not to be accounted as enemies, [ 5] but to be admonished as brethren, 2. Thess. 3. 15. The reason why men use no more mildness in their reproofs, is, because they forget themselves to be brethren, or consider not that they have to deal with their brethren: as Joseph's brethren, [ 10] who considering him as an enemy, said one to another, Behold, this dreamer cometh, come therefore, let us kill him, Gen. 37. v. 19, 20. But when they consider him as their brother, they say. Come, and let us sell him to the • shmeelites, and let not our hands be upon him, for he is our brother, and our flesh. v. 27.

The second reason, is in these words, Considering thyself, lest [ 15] thou also be tempted. And it is taken from the consideration of our own estate, that we are subject to fall into, and to fall in temptation, as well as others: and therefore we ought to deal with them in all meekness, as we would be dealt withal in the [ 20] like case. The words are laid down by way of admonition or advise, and they carry a double sense: either thus, Considering thyself, that is, looking to thyself: lest thou also be tempted, that is, least thou offend, and sin, in being too severe a censurer of thy brother, in reproving sin with sin. Or thus, Consider [ 25] thyself, that is, thine own frailty, how thou mayest ea • ily be overtaken with the same, the like, or a greater sin, seeing thou mayest be taken in the devils snare, and deceived with his pleasant baits, as well as he was: therefore deal as mildly with him, as thou wouldest others should deal mercifully with [ 30] thee. Here Paul forbiddeth us not to consider the actions of our brethren, for we are to consider one another; First, that we may avoid the contagion of evil example, Mark them diligently which cause division and offenses, and avoid them, Rom. 16. 17. Secondly, that we may be able to reprove and censure [ 35] them. Consider the matter, consult, and give sentence. Judge. 19. 30. Thirdly, that we may follow their good example. Look on thē, which walk so, as ye have us for example, Philip. 3. 17. Let us consider one another, to provoke unto love, and to good works Hebr. 10. 24. But he would have us, especially to consider ou • selves, that by the consideration of our own weakness, we might learn more mildness towards others in our reproofs: for seeing we stand in need of mercy, we ought to deal mercifully: and seeing God forgiveth us innumerable sins, we ought to forgive seven times, yea seventy times seven times: seeing [ 5] he forgiveth us ten thousand talents, we ought to forgive a hundredth pence. Matth. 18. 32, 33. Object. The Pharisee considered himself, when as he said, Lord, I thank thee, that I am not as other men, thus, and thus, or like this Publican. Luk. 18. 11. and yet he is reproved by our Savior Christ. Ans. True it is: for [ 10] he only considered his own supposed virtues, which he should not have considered, but forgotten, though they had been true virtues indeed, according to Christ's precept, Mat. 6. 3. Let not thy left hand know what thy right hand doth: and Paul's practice, Phil. 3. 13. I forget that which is behind. And never so [ 15] much as lightly considered his own sins, which Paul here would have us to consider, and therefore he is reproved.

Paul would have us consider our selves, because the serious consideration of our own weakness, will move us to practice this duty of meekness: for as we help up those that are fallen, [ 20] relieve the distressed, pity the afflicted, bury the dead, &c. because we consider our selves in them, that their case may be ours: So we ought to restore those that are fallen, in all meekness; because we may fail, and be overtaken as well as they: the rather, because God himself in correcting and reproving us, [ 25] doth descend to our weakness, and considers that we are but flesh, and a wind that passeth, and cometh not again. Psal. 78. 39. and Christ became like unto us in all things, and was tempted in like sort (yet without sin) that he might be merciful, and a faithful high Priest, and might be touched with a sense of our [ 30] infirmities. Heb. 2. 17, 18. and 4. 15. Object. He therefore that knows assuredly he cannot be overcome by temptation, is not to reprove in the spirit of meekness. Ans. No man is sure, and therefore no man can be secure. Again, though a man know he cannot totally nor finally fall away, yet seeing he doth find [ 35] by experience, that he cannot overcome without much ado, without much striving and wrestling, nay oftentimes not without resisting unto blood: he ought to use more meekness and mildness, considering with what difficulty he overcame: our Savior Christ learned by experience how hard a thing it was to overcome temptations, that he might have a fellow feeling of our infirmities. Therefore spiritual men must remember, that they were once carnal, even babes in Christ: those that are strong, must consider that they were once weak: old men that are grave and stayed, must call to mind that once they were in [ 5] the heat of their youth, and what difficulties encountered them, and with what contention they passed the vanity of that age: and so they shall the better reprove others in the spirit of meekness, if they look themselves in the glass of their example: this is Paul's reason, why we should show all meekness to all [ 10] men, because we our selves were in times past, unwise, disobedient, &c. Tit. 3. 2, 3.

Lastly, mark here how Paul changes the number: for having said, ye that are spiritual, restore &c. in the plural number, here he saith, considering thyself, in the singular, and not your [ 15] selves: lest thou also be tempted, and not you: which he doth not through rudeness of speech, as some of the ancient Divines have thought: but with great judgment he useth a familiar Hebraism, changing the number. First, to give the greater force, and to set the sharper edge upon his admonition. For [ 20] that which is spoken to all, is spoken to none. Secondly, to show how hard a thing it is for a man to consider himself. It is natural for men to spy notes in other men's eyes, and not to perceive beams in their own. Matth. 7. 3. to look outward at others, not inward at themselves. Like Plutarch’s Lamiae, or [ 52] fayries, which carried their eyes in their heads when they went abroad, but when they came home put them up in a box. In doing good and being beneficial, we must not so much consider our selves. Philip. 2. 4. but in judging and reproving, we ought to begin with our selves. [ 30]

For the better understanding of the doctrine of brotherly correction, and Christian reproof, I will handle these four questions: I. who are to be reproved? II. for what? III. by whom? IIII. in what manner?

I. Who are to be reproved? [ 35]

Ans. All that are brethren: for so our Savior Christ saith, If thy brother sin against thee, reprove him. Matth. 18. 16. And S. Paul saith, Brethren, if any man &c. The name Brethrē, is takē four ways in Scripture, as Jerome hath well observed against Helvidius. I. for those that are brethren by nature, as Jacob and Esau; the twelve Patriarchs; Andrew and Peter; James and John. II. for those that are of affinity. Thus the kinsmen of Christ, are called his brethren: which the Helvidians not observing, thought they had been his natural brethren, by the virgin Marie: thus Abraham and Lot are called brethren, Gen. 13. v. 8, 14. though Lot was but his brothers son. Gen. 14. [ 5] 12. Thus Jacob the nephew of Laban, calleth himself his brother. Gen. 29. 12. and so Laban calleth him. v. 15. III. for men of the same country. Thus all the Jews are called brethren one to another. Deut. 17. 15. From among thy brethrē shalt [ 10] thou make a king over thee. and, Deut. 23. 19. Thou shalt not give to usury to thy brother. and, Rom 9. 1. Paul saith, he could wish himself anathema, or accursed, for his brethren, that is, the Jews. IIII. for those of the same religion. 1. John. 3. 16. We must lay down our lives for our brethren. Matth. 23. 8. One is your Doctor, [ 15] to wit, Christ, and all ye are brothren. 1. Cor. 5. 11. If any that is called a brother be a fornicator, with such a one eat not. To these we may add a fifth acception: for all those that are confederate, or otherwise joined together, by the bond of nature, humanity, society, or friendship. Thus Ahab calleth Benhadad [ 20] his brother, that is, his friend. 1. King. 20. 32, 33. thus Simeon and Levi are called brethren in wickedness, that is, confederate in evil. Thus all men are called brethren one to another, by reason of the bond of nature, Gen. 9. 5. at the hand of a man's brother, will I require the life of man. In all countries those that associate [ 25] themselves together in war, after a special manner, are called sworn brethren. Now we must not restrain the word brethren, to those that are brethren by nature, or by affinity, or by country: neither enlarge it to all those that are brethren by the bond of nature: but only to those that are brethren in the fourth [ 30] acception, that is to say, brethren in religion, or brethren in the Lord, (though they be flase brethren) if they be brethren at least in outward profession: for reproof being a part of Ecclesiastical Discipline, belongeth not to those that are out of the visible Church, as to Jews, Turks, Pagans; because our Savior [ 35] Christ saith, If he hear them not, tell the Church: and if he will not hear the Church, let him be unto thee as a heathen man, and a Publican. Which cannot be understood of him that is a heathen or Pagan already. And Paul saith, 1. Cor. 5. 11. If any that is called a brother, that is, a Christian, be a fornicator, &c. and then he adds in the next verse, what have I do, to judge them that are without? that is, such as are no members of the Church, to whom Ecclesiastical Discipline reacheth not; do not ye judge them that are within? that is, such as are of the visible Church, such as do subject themselves to the censure, and discipline of the church. It belongs therefore to those that are of the Church, at least in [ 5] show; but specially to those that are of the same particular Church, living under the same particular government. Albeit the case may so fall out, that those of another Church, professing the same religion with us, may be reproved, and censured: [ 10] yea one Church may admonish another; for they being members one of another, are to procure the good one of another, as Paul teacheth by the similitude of the head and the members of the same body. 1. Cor. 12. Therefore all that are in the bosom of the Church, even the mighty Princes and Potentates of the [ 15] earth, are subject to reproof, if they do offend: thus Nathan the Prophet, reproved David. 2. Sam. 12. and Azarias the Priest, rebuked Uzziah. 2. Chr. 26. 18. & Paul reproved Peter to his face. Gal. 2. 11. Therefore those men, yea those Magistrates, or Monarchs, that cannot endure the least reproof, and [ 20] will not yield their necks to Christ his yoke, and their backs to therod of Ecclesiastical censure, are greatly to be censured: for herein they contemn the ordinance of God. Let thē consider that they are not better then King David, who having sinned, patiently endured reproof by Nathan. Let thē remember how [ 25] King Uzziah was stricken with leprosy for resisting god in the ministry. And here the popish sort come to be taxed, who exēpt their clergy men (as they call them) frō all reproofs, & ecclesiastical proceedings, in thrusting them into someone monasteryor other, lest their exemplary punishment should be a blemish [ 30] or disparagement, to their order and profession: whereas Paul would have the ministers and Elders, yea all superiors, to be reproved as well as others; so it be done in order, & with due respect (as after I will show). Thus Paul biddeth the Colossians, that they should say to Archippus, Take heed to thy ministry, [ 35] that thou hast received in the Lord, that thou fulfill it, Coloss. 4. 17.

II. We are bound to reprove all that are in the Church, to whom we owe duty of love: but we are to love our superiors, as much, if not more then others: therefore we are bound to reprove them as well as others. III. There is greater reason we should reprove them then others, 1. Because they being in higher place, are in greater danger of falling then others, and therefore have more need of admotions and reproofs. 2. Because they have many that will flatter them, but few or [ 5] none, that will, or dare reprove them.

It will be said, all are not to be reproved which live in the Church; for some be scorners, who (as Solomon saith) must not be reproved. And our Savior Christ forbiddeth us, to cast pearls before swine, Matth. 7. 6. I answer, that only open scorners, [ 10] contemners, persecutors of the word, are to be excepted: otherwise all wicked men are to be censured and rebuked. For 1. Christ speaketh of manifest contemners of religion, when he saith, that they are like swine, which trample precious pearls under their feet: and of persecutors, when he saith, that like [ 15] dogs they return again, and all to rend them. 2. Christ being here upon earth, did not hinder the Pharisees, Sadducees Publicans, and harlots, from coming to his sermons: much less would he debar them of this censure of the Church. 3. The woman of Syrophenissa (though called a dog) yet eateth of the [ 20] crumbs that fall from the children's table, Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians, though they were carnal and fleshly minded: therefore all men, though never so public & notorious offenders, (if they be not opē scorners, or persecutors of the known truth) are to be reproved. [ 25]

Object. Profane men which notoriously offend and scandalize the Church by their wicked lives, have no fellowship with Christ, but are to be accounted as dogs, out of the Church.

I answer 1. They are not to be counted dogs, which do acknowledge their faults, the greatness of their sin, and the [ 30] merit of Christ: for such a dog was the Canaanitish woman, who was a true believer. 2. This is agreeable to S. Paul's practice, who did admonish those among the Corinthians, that were carnal, and did not at the very first excommunicate thē, or yet suspend them: and so answerably, he commands Titus, [ 35] that he should rebuke the Cretans sharply, or pecisely, for their notable lying and idleness, Tit. 1. 12. 3. Christ denieth not pardon to them that fall by recidiuation, but would have them forgiven, not only till seven times, but till seventy times seven times; and Paul speaks indefinitely in this place, that we should restore him that falleth by occasion into any offense, not specifying how often we should forgive. 4. We must distinguish betwixt the magistrates sword, and the keys of the Church: notorious offenders when they repent, are to be received into the bosom of the Church, as sons of the church: yet for all that, they may, nay they ought to be punished by the [ 5] magistrate: as the good the thief (albeit a member of Christ) yet justly punished for his offense.

II. For what faults are men to be reproved?

Men are to be reproved for every known sin: This is manifest from the end of reproofs, which is, the gaining of our [ 10] brother, that he perish not in his sin: but every sin is of this nature and quality, that it bringeth death, being not repented of: therefore for every sin a man is to be reproved. Secondly, our Savior doeth not restrain this precept to private injuries, because in that case we are to follow another rule. Resist not [ 15] evil. Bless, and curse not. Do good to them that hate you, &c. Thirdly, it is extended to every sin, because he which sinneth against God, or the whole Church, sinneth also against thee, and every particular member of the Church. For every Christian [ 20] ought more to be affected for the sins committed against God, or the body of the Church, then for those that are personally, and directly intended or done against himself: therefore Christ speaketh not only of sins, as they are private wrongs, injuries, or damages; but as they are dishonorable to the majesty [ 25] of God, scandalous to the Church, pernicious to him that committed them; not only as they offend him against whom they are committed. It will be objected, that Christ's commandment is to be understood of those that wrong us, when he saith, If thy brother sin against thee. I answer, that phrase and [ 30] form of speech (against thee) is not meant only of private wrongs offered us, (as I have said) but of any sin committed against God: for in every known sin, we are in a sort wronged: 1. because we ought to be so zealous of the glory of God, that we ought to be more grieved when men sin against God, [ 53] then when they sin against us: yea, we must make God's quarrel, our own quarrel. 2. Because he which sins in our presence, doth, or at the least ought to offend us. As Hezekiah was offended when he heard the blasphemies of Rabshakeh, 2. King. 19. 1. and David, whose eyes poured out rivers of waters, because men kept not gods law. Psal. 119. v. 136. & Lot, who vexed his righteous soul, in seeing and hearing the abominations of the Sodomites, 2. Pet. 2. 8. For to expound these words (against thee) thou being privy to it, is far from the meaning of the text, neither can the phrase be shown in that sense. [ 5]

Now that men are to be reproved for known sins committed against God, of what nature, quality, and condition soever they be, besides the former reasons, it is manifest. Levite. 19. 17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke him, and shalt not suffer sin to rest upon him. Therefore [ 10] a man is to be rebuked for every sin. The Apostle wheresoerver he speaketh of reproofs, never restrains it to one kind, but extends it to all known sins. 1. Cor. 5. he reproves the incestuous person for his incest, and excommunicateth him being impenitent. So in this place, if a man be fallen by occasion [ 15] into any offense, he saith not, this or that offense, but in general, into any offense, whether in life or doctrine, by evil example, or otherwise, against the first, or second table. Yet this is so to be understood, as that injuries and wrongs offered us, are not to be excluded: for even for them also, are men to be reproved. [ 20] I. It is the purpose of our Savior Christ, Matth. 18. to teach this very point, for having taught, Matth. 18. v. 6. that none should offend or scandalize his brother; in the 10. verse, he shows what is to be done, if any man did offend his brother, by iniuring or wronging him: to wit, that he is to reprove [ 25] him. II. He maketh him that suffered the wrong a witness, not an accuser, when he saith, If he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed, Matth. 18. 16. He biddeth him take one or two, that so it may be confirmed by the testimony, not of [ 30] one or two, but of two or three: therefore the party offended is one of the witnesses. III. If it were unlawful to reprove men for injuries offered us, what course should he take that is secretly wronged, none being privy to the wrong but himself, and the party offending? Thus men would be emboldened [ 35] to sin, seeing they could by no means be controlled, and so men might frustrate the commandment of Christ. I add further, that he which is injured, is fitter to reprove him that offered the injury then any other. I. Because the offense, both for stance and circumstance is better known unto him, then to any other. II. Because the reproof (in all likelihood) will take the better place, when as the offender shall have coals of fire heaped upon his head, when he shall see, that the party wronged is desirous of his good, and ready to requite good for evil, in seeking his amendment, whereas he sought his hurt. [ 5] And whereas it may seem that it savoreth of revenge, to reprove those that wrong us, I answer, though many in reproving revenge themselves, yet the one may be done without the other; and the right use of a thing is not to be neglected, because [ 10] of the abuse thereof.

Object. Authors of heresies, schisms, dissensions, are to be avoided. Rom. 16. 17. therefore not to be reproved. Ans. General places of Scripture, are to be expounded, according to particular limitation in other places: now that general text, [ 15] Rom. 16. 15. is restrained and limited, Tit. 3. 10. Avoid an heretikeafter once or twice admonition.

Object. Paul commands the Corinthians, that without anymore ado, they should proceed forthwith to the public censure of excommunication against the incestuous person: and as [ 20] it may seem, without any former reproof. 1. Cor. 5. besides, he commands that we should not eat, that is, familiarly converse with notorious persons of scandalous life. 1. Cor. 5. 11. and that we should withdraw our selves from every brother that walketh inordinately. 2. Thess. 3. 6. Ans. Paul's practice is not contrary [ 25] to Christ's precept. He purposed indeed to excommunicate the incestuous person, if he persisted in his sin, yet mark how; in the name, and by the power of our Lord Jesus Christ. 1. Cor. 5. 4. in which words the form of proceeding against him is limited, and that according to Christ's institution, [ 30] Matth. 18. the name and power of Christ, signifying the word and institution of Christ. 2. Paul doth plainly expound himself in other places, what his practice was, in that behalf, as 2. Cor. 13. 1, 2. where he signifieth that he did not excommunicate unclean persons, fornicators, wantonness (mentioned [ 35] chap. 12. 21.) before the third admonition; making his third coming unto them, instead of three admonitions, or witnesses against them.

It will be said, that Paul threateneth when he cometh he will not spare the rest. 2. Cor. 13. 2. therefore it seemeth he was resolved to excommunicate them without any former proceeding against them. Ans. When Paul saith, I write to them which have sinned, and to all others, that if I come again I will not spare. By all others, he meaneth not some which he purposed to excommunicate without former admonition, (for in writing this [ 5] Epistle to them, he admonisheth them all to repent, least when he came he should use severity) but those which lived securely in the open breach of the law, to whom he threatened to come with a rod, if they did not amend. 1. Cor. 4. 21. and when he now again admonisheth, threatening that if he come the third [ 10] time he will not spare. Besides this, Paul should be unconstant and unlike himself, if he should admonish unclean persons, fornicators, wantons, and that three times before excommunication: and should at the first excommunicate certain others, without any precedent admonition. [ 15]

3. The word there used, signifieth reproof in word, as it is taken Luk. 17. If thy brother sin against thee, rebuke him: therefore the reproof by many, or of many mentioned 2. Cor. 2. 6. may signify as well the grave, serious, and effectual reproof of the Church, by which the incestuous person was reclaimed from [ 20] his sin, and so prevented the thunderbolt of excommunication; as the real election out of the Church: and those words v. 10. if you forgive anything, may as well signify receiving into favor and familiarity before excommunication, upon his repentance, as restitution after excommunication. [ 25]

4. Be it grounted, he were indeed excommunicate (as it is most probable he was) yet hence it cannot be inferred, that they did proceed against him without precedent admonition. The Scripture is silent in this point. Therefore the reason is not good; It is not recorded, therefore it was not practiced. [ 30]

5. Though the Apostle command we should have no familiarity with inordinate livers, 2. Thess. 3. 6. but that we withdraw our selves from them, yet he adds withal, that if there were any amongst them that would not obey his sayings, they should note him by a letter, v. 14. and he expressly commandeth [ 35] that they should admonish the inordinate. 1. Thess. 5. 14. for that was his practice, as it may appear, 2. Thess. 3. Those that are such, that is, inordinate livers, we exhort & command by our lord Jesus Christ, that they work with quietness, and eat their own bread.

III. Who are to reprove.

It is duty which concerneth all men; our Savior Christ saith, If thy brother sin against thee, reprove him: and the commandment is general, Levite. 19. 17. Thou shalt not hate thy brother in thy heart, but shalt rebuke him plainly: now all Christians are brethrē, (as I have shown) therefore all men are bound to reprove their brethren, as occasion shall serve. Secondly, all [ 5] Christians are members of the same body whereof Christ is the head, therefore they are to help and further one another, as members of the natural body do: and this is done by admonition and reprehension. Thirdly, the bond of charity t •• th all men to help their brethren in what they can for their good, [ 10] and therefore (if need be) to reprove them. And albeit some may seem to be unfit or unworthy reproouers of others, being tainted with as great, or greater sins themselves, and so cannot cast out motes out of other men's eyes, they having beams in their own; yet we must know that sin freeth none [ 15] from this duty: indeed none ought to reprove, either with scandal to others, or with hurt and hindrance of him that is reproved; yet no man is exempted from this duty. For every man ought to be clear and blameless, specially of open crimes, [ 20] that so he may more freely and fruitfully reprove his neighbor; but though he be not, yet he remaineth still bound to the performance of this duty. Our Savior saith not, that he which hath a beam in his eye, is therefore freed from pulling forth the mote out of his brothers eye; but, first cast out the [ 25] beam out of thine own eye, and then thou shalt see to pull out the mote out of thy brothers eye. They therefore are severely to be censured, nay deeply to be condemned, who say with Cain, Am I my brothers keeper? as though it concerned them not a whit whether he sink or swim; as though every man were [ 30] to look to himself alone, for his own behoove and benefit, and not upon the things of his brethren, for their good? or as though God had not made every man a guardian to his brother? The dim candle light of corrupt nature, condemneth these men, which teacheth that he which may save and doth not, doth in effect as much as kill, or destroy. The duty therefore [ 35] lieth upon all, but chiefly upon the Pastors and Ministers of the word: for they are to inquire into the lives of men, specially of those that are committed and commended to their charge: for which cause they are called the Lord's overseers, or watchmen, Ezech. 33. and 34. And if they do not strengthen the weak, heal the sick, bind up the broken, bring again that which was driven away, nor seek that which is lost, &c. he will require his sheep at their hands. Ezech. 34. v. 4. 10. Paul enjoins the Pastors of the Church of Ephesus, that they should take heed to themselves, and to the flocks whereof the holy Ghost had made them [ 5] overseers. Act. 20. 28. and he commandeth Timothy that he should be instant in season and out of season; that he should improve, rebuke, exhors, with all longsuffering and doctrine. 2. Tim. 4. 2. and Titus, that he rebuke and exhort with all authority. Tit. [ 10] 2. 15.

Further, it is to be observed, that though all men are bound to reprove their neighbors if they offend, yet in five cases they are not bound.

I. If a man be ignorant of the offense. For a man that reproveth [ 15] another, must be certain of the fault, otherwise he doth purchase to himself a blot: and private persons are not to pry into others men's actions, that so they may have matter to reprove. Prov. 24. 15. For we are bound to reprove as we are bound to give alms: now we are not bound in giving [ 20] alms to seek some, to whom we may give; if we give to those whom we meet, that stand in need of our alms, we have done our duty. The like is in reproofs. And although reproof be a debt which we owe our neighbor; yet it is no debt due to any private person (for then we were bound to [ 25] search out the par 〈…〉 e, and discharge the debt) but it is a public debt, which we owe to all: and therefore it is not necessary we should seek them out. If we discharge it to those we meet withal, it is sufficient. S. Augustine saith well, Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendas [ 30] sed videndo quid corrigas.

II. If he have repented of his fact, he is not to be reproved, for the end of reproof is to reclaim him; therefore if he be reclaimed already, there is no place left for reproof: although the magistrate may punish and correct him in regard [ 35] of the common good.

III. A man is not to reprove, if he be certain his reproof will do no good: for when the ende ceaseth, all things tēding to the end do likewise cease; therefore if there be no hope of amendment (which is the ende of reproof) reproof is to be omitted; specially if it be so far from bettering the party, that it make him much worse. Solomon saith, He which instructeth a scorner, getteth himself reproach, and he that reproveth a wicked man, purchaseth to himself a blot, Prover. 9. 7. And then he adds in the next verse, Rebuke not a scorner, least he hate thee, rebuke [ 5] a wise men & he will love thee. And verily it were great folly to spend labor in vain, in telling them of their faults, when out schooling will not better them, but incense them more and more: It were better to be silent, or to separate from them, then to stir up hornets, or to thrust our hands into a wasps nest. It [ 10] is is well said of one, that he which shall bestow the seeds of wholesome admonitions on such cursed and unprofitable ground, shall reaped nothing for his pains, but the thorns of mocks and reproaches.

It will be said, the Judge ceaseth not to punish malefactors, [ 15] though they be not bettered by the punishment; therefore seeing brotherly correction is commanded, it must not be omitted, though the party reproved be not bettered, but offended thereby, and made worse. I answer, the reason is nothing like, for the judge in punishing, doth principally intend the good [ 20] of the common wealth, which cometh by chastising, or by cutting off malefactors, though they themselves be nothing bettered: but the end of reproof, is the amendment and good of him that is reproved: therefore a man may not be reproved, except it be for his private good, though the magistrate [ 52] may punish him, in regard of the common good.

IV. Reproof may be omitted, if it be certain that the parsie will either presently redress his fault without reproof: or that some others will admonish him thereof, whom it doth more nearly concern. As the giving of alms may be omitted [ 30] if it be certain that the party that is in want will provide for himself, or that he will be sufficiently relieved by others.

V. If it may be done more conveniently and profitably another time, it may be omitted for the time. Except in these five cases, he that doth not reprove his brother, is guilty of his [ 35] sin, Levite. 5. 1.

IIII. Point. In what manner are men to be reproved?

The manner to be observed in reproving, I will lay down in ten rules.

I. A man must so reprove his brother, as that it may be most for the advancement of God's glory, best for the winning of him to God, and least to the defaming of him abroad to the world: and that it may appear unto him, that he doth it of love (aiming at nothing but his good) not of any malicious humor, or si • ister affection of revenge, or vain-glory, &c. and that this may be done, two things must be practiced. First, he [ 5] that reproveth another, must pray that God would so guide his tongue, and move the others heart, that his reproof may be profitable unto him: for without God's blessing our admonitio • s are but words spoken in the wind, 1. John. 5. v. 16. If [ 10] any see his brother sin à sin that is not unto death, let him pray, &c. Secondly, we may not traduce him to others, either before or after our reproof, 1. Pet. 4. 8. This rule is general: the rest following are more special.

II. Every reproof must be grounded upon a certain [ 15] knowledge of the fault committed. For we may not go upon private surmises and supposes, or flying reports and rumors blazed abroad: no nor upon vehement suspicions, or strong presumptions, Deut. 13. v. 14. for in so doing, we shall but offend the party, who knows himself to be innocent of the [ 20] crime objected, and purchase to our selves a blot of indiscretion, in being zealous without knowledge. Therefore for secret sins, men are not to be reproved. Secret I call those that are known only to God, and the conscience of the doer: or only to others, but not to us. This was practiced by S. Paul, [ 25] Gal. 2. 14 who reproved not Peter, till he was thoroughly informed of his offense: which condemns the common practice of the multitude, who censure and reprove others, specially public persons, as magistrates and ministers, upon false reports, or wicked surmises, when as no accusation may be admitted [ 30] against such, under two or three witnesses. 1. Tim. 5. 20. Yet a man may reprove upon credible information, as Paul did the Corinthians for their cōtentions, groūding his reproof vpō the report of the house of Clo • , 1. Cor. 1. 11. which he believed to be true in part, 1. Cor. 11. 18. If the report be not certain, [ 35] we must only reprove hypothetically, and not perēptorily.

III. In reproving others, we must consider our selves, specially our own weakness, and begin the reproof in our selves, if not for the same fault we reprove in our neighbor, yet for as great as that (if not a greater) in another kind: this manner of reproving is enjoined by S. Paul, when he saith, considering thyself, le • t thou also be tempted: and a man is to consider himself in three respects: in regard of the time past, present, and to come: in regard of the time past, that he was as wicked, profane, and graceless as another: yea that he was (as the Apostle speaketh) darkness, and the child of wrath as well as others: [ 5] Paul shows the force of this consideration, when he persuades men to be soft and gentle, showing all meekness to all men: a reason taken from the consideration of our own frailties and sins in time past, for (saith he) we our selves also were in times past unwise, disobedient, deceived, serving the lusts and diverse [ 10] pleasures, living in maliciousness and envy, hateful and hating one another, Tit. 3. v. 2. 3. In regard of the time present, that he is but a frail man, ready to fall every moment, that he is not able of himself to think the least good thought, much less to resist the least temptation, and that whatsoever he is, he is it out of [ 15] himself, by grace in Christ, as Paul saith, By the grace of God I am that I am. So that were it not for this preventing and cooperating grace, he would fall into as great enormities as other men. In regard of the time to come, Consider thyself, lest thou also [ 20] be tempted: remember Paul's Item, 1. Cor. 10. v. 12. Let him that thinketh he standeth, take heed l • st he fall: for if thou hast not been overtaken with the like sin, yet thou mayest be hereafter: therefore as thou wouldest have others to be cōpassionate towards thee, if thou were in the like case; so be thou to thē. The not obseruāce [ 25] of this rule, is the cause that there are so many censorious Cato •• , so many severe Aristarchi of other men's actions, so many that are sharp sighted & Eagle eied, in spying motes in other men's eyes: and as blind as moles, or beetles, in discerning the great beams that are in their own eyes. [ 30]

IIII. It is very requisite and expedient, that the reproouer be not tainted with the same, or the like fault which he reproveth in another, least it be said unto him, Physician cure thyself. Luk. 4. 23. In that thou judgest another, thou condemnest thyself, Rom. 2. v. 1. Therefore David saith not, Let the wicked [ 35] sm •• e me, or let him that is as deep in fault as myself reprove me: but Let the righteous smite me, for that is a benefit, and let him reprove me, that shall be as a precious o • le: that shall not be wanting to my head, Psal. 141. v. 5. For albeit in regard of the reproof it self, it be not greatly material, yet it is not so expedient, nor so profitable in regard of the reproouer, 1. because he seemeth unworthy to reprove another, who is to be reproved himself, being as deep in fault as any: 2. because it will be thought, that he which maketh no conscience to redress himself, will not be so ready to reclaim others, of love to their [ 5] persons, or hatred of their sins, or zeal of God's glory; but for pride, or business in other men's matters, or vanity, or some such sinister ends.

V. All reproofs must so be ministered, as that the party reproved may be brought to a true sight of his sin: as also to [ 10] a lively sense and feeling thereof, and so to a compunction of heart, by reason of it, and of the wrath of God, which attendeth upon him for his sin; For the performance of this rule, we have the example of God himself, Psal. 50. v. 21. I will reprove thee, and set thy sins in order before thee: as also of the Prophet [ 15] Nathan, who by the parable convicted David's conscience, and so made him condemn himself, 2. Sam. 12. And the precept of Saint Paul, commanding Timothy, that he should so reprove, as that he convict the conscience of the sin, when he saith, Reprooue, rebuke, exhort with all longsuffering and DOCTRINE: [ 20] now this is done by showing the true meaning of the law and the curse of God annexed to every breach thereof, and so by unfolding the horrible greatness of sin, to the conscience of him whom we do reprove. For reproofs which are not thus qualified, are but cold and perfunctory, [ 25] such as was that of Eli, in reproving his lewd sons, Why do ye such things? for of all this people, I hear evil reports of you: do no more my sons; for it is no good report that I hear, 1. Sam. 2. v. 23, 24. being a means rather to cherrish sin in them, then to reclaim them from it. These kinds of reproofs, [ 30] not unfitly may be compared to hot or hasty healing salves, which draw a fair skin over a fowl wound; which because it is not soundly cured from the bottom, but overly healed up, doth afterward apostemate or fistula • e, and becometh more dangerous and desperate then ever before. [ 35]

VI. The vinegar of sharp reprehension, must be allaied and tempered with the oil of mild and gentle exhortation; we may not only use the corrasiues of th • law, but withal we must apply the cordials of the Gospel: bitter pilles of reproof, must be sugered over with loving and affectionate persuasion, lest the patient abhor the physic: every man in this case is to follow the skillful Chirurgeon, who doth not always use section and us • ion in lancing the wound with sharp instruments, but mollifying ointments, and mundifying waters, to cleanse and supple the wound, and heal the sore. Paul saith, that the servant of the Lord must be gentle toward all men: and [ 5] that he must instruct with meekness them that are contrary minded. 2. Tim. 2. 25, 26. and in this place he commands the Galatians that they should restore their brethren with the spirit of meekness. The word translated [restore] is very emphatical: for it signifieth to set a bone that is broken, or any member of the [ 10] body that is out of joint: and therefore we are to deal with a man that is fallen, and by his fall hath di •• onyted some member of the new man, as the Chirurgeon doth with an arm or a leg that is broken, or out of joint, to handle it tenderly and gently, so as it may be most for his good, and least for his pain. [ 15] More particularly, this may be done four ways.

1 When a man doth propound the reproof in his own person, as Paul did. 1. Cor. 4. 6. Now these things, brethren, I have figuratively applied unto mine own self and Apollos, for [ 20] your sakes, that ye might learn by us, that no man presume above that which is written, &c.

2 When a man doth not directly reprove another in plain terms, but closely shows a mislike of the fact, and conuaieth a reproof in an exhortation, and so lappeth up pills [ 25] (as it were) in sugar: as when a man swears; not always to say, thou, &c. but yea and nay shall serve betwixt us: what needs this vehemency betwixt us two? I will as soon take your word, as your oath, &c.

3 When the reproof is propounded in a parable: as Nathan [ 30] dealt with David. 2. Sam. 12. and as our Savior Christ by the parable of the two sons reproved the Pharisees. Matth. 21. 28.

4 When we reprove a man directly (as at the length Nathan did David, Thou art the man, 2. Sam. 12. 7.) we must so [ 35] carry our selves, as that the party may see himself rather reproved by God, then by us: and not to proceed bluntly to work, to rebuke and censure at the very first: but to use some preface before hand; as, that we do that which we do in love of his person, for his good, wishing him well, both temporally, the reputation of his name, and eternally the salvation of his soul; and that we consider our selves herein, how that we may easily be overtaken, as he was. These cautions observed, the inferior may reprove his superior, as 2▪ King. 5. 13.

VII. Every reproof must be fitted to the quality and condition of him whom we reprove; and to the nature of [ 5] the offense for which he is reproved; we shall fit the reproof to the person reproved, if we consider that a man may reprove another four ways. First, by friendly admonition: and thus one equal is to reprove another. Secondly, by reverent [ 10] and submiss exhortation: thus the younger must reprove the elder, the inferior their superiors. It is God's commandment that we should not rebuke an elder, but exhort him as a father. 1. Tim. 〈◊〉 . 1. And thus Kings and great Potentates are to be reproved▪ they being patres Patriae. That saying of the [ 15] Philosopher, 〈 in non-Latin alphabet 〉 , hath place in this case. Thirdly, by sharp reprehension: thus elders or superiors are to reprove their inferiors, specially, if the fact be notorious, scandalous, or dangerous. Paul commandeth Titus that he should rebuke the Cretian • , 〈 in non-Latin alphabet 〉 , sharply, that they might be sound in the [ 20] faith. Tit. 1. 13. Fourthly, by due chas • isment and correction: thus the superiors must reprove their inferiors over whom they are set, as the father the child, the master the servant, the magistrate the subject, &c. and thus the inferior cannot reprove his superior, nor one equal another, though he do [ 25] it with never so great mildness.

Secondly, we shall fit our reproof to the offense committed, if in spiritual wisdom and discretion we put a difference betwixt sin and sin, as the Apostle teacheth us, Iud. v. 22, 23. Have compassion on some in putting difference: and other save [ 30] with fear, pulling them out of the fire. Sins committed of human frailty, or through ignorance, must be distinguished from those of malice, of pride, and presumption; both must be reproved, yet after a different manner: for the one must be won with gentleness, the other with sharpness: the one with [ 35] lenity, the other with severity: to the one we must come with the pleasant pipe of Christ, to the other with the lamentation of John the Baptist. To the one in the spirit of Elias: to the other in the spirit of Moses. When gentle admonition would take no place, Christ thundereth out threats against Chorazin and Bethsaida. And Paul threatens severity, when lenity will do no good. 2. Cor. 13.

VIII. Every reproof must be administered in fit time when we may do the most good: therefore if in wisdom we shall foresee fitter opportunity to win our brother, we are [ 5] to take that time, and to omit the present: not to tell him of his fault being drunk, or in the heat of his passion, but after, when he cometh to himself, as Abigail dealt with Nabal. 1. Sam. 25. For the commandment of God touching reproof, being affirmative, bindeth not to all times, but only to that [ 10] which in spiritual discretion we shall judge the fittest, both to reclaim him, and save his credit. Solomon saith, that a word spoken in due time, is like apples of gold, with pictures of silver. Prov. 25. 11. Now if this be true of a word spokē in due time, it is much more true of a reproof delivered in due season. [ 15] There is a time for all things. Eccles. 3. 1. And surely if everything that cometh to pass in the world have his set time, and opportunity, reproof must needs have his time and season.

IX. Secret sins known only to thee, or to a few, must be reproved secretly, betwixt thee and the party alone: they [ 20] must not be divulged, but concealed in love, which covereth a multitude of sins. For if thou hast offended, or if thy brother hath ought against thee, go thy way, and be reconciled to thy brother. Matth. 5. 23, 24. If he have trespassed against thee, or thou hast ought against him, go and tell him his fault between [ 25] him and thee alone. Matth. 18. 15. And albeit Solomon say, That open rebuke is better then secret love, Prov. 27. 5. yet it makes nothing against this rule: for he understandeth not that reproof which is uttered before witnesses, but that private reproof which is given to his face, and not behind his back, betwixt [ 30] thē two alone. But open sins are to be reproved openly. 1. Tim. 5. 20. Them that sin, rebuke openly, that the rest also may fear. Which text of Scripture must rightly be conceived: for it is not a general commandment given to all, (as some have thought, in alleging it to prove that they may lawfully [ 35] reprove open swearers, and offenders, and that openly:) but it is a special commandment given to the Pastors, or governors of the Church, that they should reprove those elders, and so consequently all such as were convicted of any crime, by witnesses, and that before all men, that is, before the whole Church, and not before all men, in every place, and assembly, where they offend. For we have no warrant in Scripture so to do. Secondly, this open disgraceful rebuking of men will rather harden them in their sins, then any way reclaim them from sin. Augustine saith well, Prae pudore incipiet defendere peccatum suum, & quem vis correctiorem, facis peiorem. [ 5] Thirdly, they might as well say, a man is to be reproved for every sin, and that openly before all men, as for open sins, because Paul saith not, Them that sin openly, rebuke before all men, but them that sin, rebuke openly. Fourthly, the words depend upon the former verse, where it is said, Receive not an [ 10] accusation against an Elder, under two or three witnesses: and then it follows, Those that sin, rebuke openly: that is, those elders that sin, and have been first privately admonished, and after that before witnesses, if they be accused by two or three witnesses; then reprove them openly, before all men: that is, before [ 15] the whole Church.

X. We must carefully observe the order set down by our Savior Christ, Matth. 18. 15. First, we must try whether by private reproof our brother will be reclaimed or no • ; if he be, we must proceed no further, for then we have attained the [ 20] main end of all reproo • es, If he hear thee, thou hast won thy brother: If not, we must take one or two, which may witness the fact, and that for sund • ie causes▪ the first is given by Saint Jerome, upon the place, That they may witness that to be a sin, for which he is reproved, and that he is worthily reproved [ 25] for the same. The second is laid down by Saint August. Epist. 109. to convince the party offending, of the act committed, if he should iterate the same again. The third, by Chrysostom, Hom. 6. in Matth. to witness that he which reproves, hath discharged his duty, and done what in him lay to win [ 30] his brother. If he be reclaimed at the second reproof before witnesses, we must proceed no further, but rest there, as before: if not, we must relate it to the Church: if he hear the Church, there is no further proceedings to be used: if he hear not the Church, he is to be excommunicated, and holden as a [ 35] heathen. Offenders therefore are not to be excommunicated at the very first, but orderly to be proceeded against, and lovingly to be dealt withal, and patiently to be endured, according as the Apostle commandeth, 2. Tim. 4. 2. reprove with all long suffering. It may be objected that Paul biddeth Titus he should avoid an heretic after once or • wise admonition. Tit. 3. 10. Therefore we are not to proceed against offenders according to Christ's commandment. Ans. That text makes nothing against this orderly proceeding commended unto us by our Savior Christ. For first, this commandment is not given to [ 5] all, but only to the Pastors (as here to Titus) or Bishops, who representing the whole Church, are to give sentence of excommunication. Secondly, it is to be understood of public admonition in the face of the Church, after that the party hath been [ 10] privately dealt withal; and if after this admonition, he do not reca • t his errors, and reform himself, then is he to be rejected as an heretic, that is 〈 in non-Latin alphabet 〉 , condemned of his own self, Tit. 3. 11.

Nevertheless, there be certain cases, in which we are not [ 15] bound to follow this order or manner of proceeding in our reproofs, and they are principally three.

I. When the sin committed tendeth to the hurt of the Church, or common wealth, and there be danger in delay▪ as also danger to the party that is privy to it, and doeth not detect [ 20] it; and small hope of hindering of it, (as when a man doth plot treason, or intermeddleth in treasonable practices;) in this case the pa • tie offending is not first privately to be reproved, but publicly to be detected, and so to be dealt withal of the Magistrate, according to the nature and quality of his offense: for [ 25] the common good is to be preferred before any one man's private good: better it is that one man perish, then that the bond of unity should be broken.

II. When the fault is greater if it be committed, then the loss of his credit that committed it, though it be published. [ 30] For example, if one intend to slay another, and lie in wait for him; in this case, we are not bound privately to admonish the party intending murder, or bloodshed, but to detect him to the magistrate: for his life is to be preferred before the man's credit that sought his life. When Paul's kinsman (to wit his si▪ sters [ 35] son) heard that above 40 men, had conspired together, and bound themselves with an oath, that they would neither eat nor drink, till they had killed Paul: he doeth not go and reprove them for this fact, but relates it to Paul: and Paul hearing of it, doth not counsel him to go and reprove them first, and if they would not hearken to him, to take two or thee witnesses, &c. but sent him straight, to the chief captain, that he might take order to prevent their bloody attempt.

III. When a man is assured private reproof will do no good, and that the party offending will not brook it, nor take [ 5] reproof at his hand, he is not to follow that order, and manner of reproof, but to acquaint them with it, that can and will redress it. Thus Joseph (as it may seem,) did not reprove his brethren, because he knew well they would not be bettered [ 10] by him (seeing they hated him) but he brought unto his father their evil sayings, Gen. 38. 2. Albeit others say, that their sin was public, and therefore needed no private admonition: and others, that he did admonish thē secretly, before he did relate it to his father; (although it be not expressly set down in the text.) [ 15] Howsoever this example be understood, the rule is certain, that private reproof is to be omitted, when it will either do hurt, or no good.

In this verse, the Apostle propounds another rule, touching [ 25] brotherly love, and it dependeth upon the former, as an answer to a secret objection, which might be made upon the former doctrine, in the 1. verse, in this manner: Thou enioynest us we should restore our brother, if he fall by occasion into any sin, in the spirit of meekness: but there are some infirmities [ 30] in our brethren which cannot be amended nor redressed by brotherly correction: what is to be done in such a case? The Apostle answereth, such infirmities must be borne and tolerated, in these words, Bear ye one another's burdens: And this rule is enforced by an argument taken frō the excellency thereof, in [ 35] that the practicing of it, is the keeping and fulfilling of the whole law, in these words, And so fulfill the law of Christ.

First, for the rule: The Apostle calleth slips, infirmities, & sins, by the name of burdens, taking his metaphor from travelers, who use to ease one another, by carrying one another's burdē, either wholly, or in part: that so they may more cheerfully, and speedily go on in their journey. Men's burdens are of two sorts: either such as every man is to bear by himself alone, without shifting them off his own shoulder, and laying them upon other men (of which we are to entreat, when we come to the fifth verse.) Or such as may be borne of others, as [ 5] well as of our selves: of these the Apostle speaketh in this place, when he saith, Bear ye one another's burdens: and there are four sorts of them: First, those whereof our brethren may either be wholly disburdened, or in part eased, such is the heavy burden of poverty, sickness, nakedness, hunger, thirst, banishment, [ 10] imprisonment, &c. Secondly, the outward and bodily wants, that are in sundry persons, as blindness, deafness, maimednesse, lameness, &c. Thirdly, personal or actual sins of men, as anger, hatred, jealousy, envy, &c. Lastly, outward frailties, in the actions of men's lives, (which are not felt oftentimes [ 15] of those that are subject unto them, but are heavy burdens to others with whom they converse) as curiousnesse, niceness, flownesse, self-conceitednes, frowardness, hastiness, and such like: The two first forts, are to be borne three ways. First, by having a holy sympathy, and fellow-seeling of them, [ 20] in weeping with those that weep •• and in remembering those that are in bonds, as though we were bound with them, those that are in affliction, as if we were also afflicted in the body, Ebr. 13. v. 3. This was Paul's practice, 2. Cor. 11. 29. Who is weak, and I am not weak? who is offended and I burn not? Secondly, by bearing with [ 25] them in their wants and infirmities, according to that of the Apostle, Bear with the weak, 1. Thes. 5. 14. Thirdly, by putting under our shoulders, and bearing part of the burden with them; in helping and easing of them in their necessities. Rom. 12. v. 13. Distributing unto the necessities of the Saints. The two [ 30] latter sorts, (being principally meant in this place) are not to be borne by dissembling of them, or yielding to them▪ much less by bolstering men up in them, or by partaking with thē; For albeit the adulterer and unclean person would gladly make Christ a baud, the thief would make him his receiver: [ 35] and many there are who would be content to shift off their sins, in whole, or in part, and lay them upon the shoulders of others: yet in God's cause and quarrel, in matters of faith, we are not to yield a hair breadth; Moses told Pharaoh, that • he would not leave so much as a hoof behind him, Exod. 10. 26. And Paul would not give place to Peter and them that were with him, no not for a moment, that the truth of the Gospel might continue with them, Gal. 2. 〈◊〉 . They must therefore be borne by disburdening thē of thē, by gentle & mild admonitiō, or if they cannot be redressed, by bearing & tolerating of them, in passing by them, [ 5] as though we did not perceive them, for as Solomon saith, It is the glory of a man to pass by infirmity: or lastly, by praying for them For if we shall break the bond of brotherly love, and Christian society, by reason of these or such like infirmities, [ 10] which we see to be in our brethren: we walk not in love, in that we bear not their burdens, as the Apostle commandeth in this place, and Eph. 4. 2. Support one another, through love. And surely, this is a most necessary precept, of great use and consequence, in the life of man: for except we bear and tolerate the frailties of men, in passing by them in such sort, as I have [ 15] said, it is impossible we should lead a quiet, or comfortable life in any society. We must seek for a new world, or leaving the fellowship of men, betake our selves to some solitary desert, as sundry Eremites, and Anchorites have done, because they could not (by reason of their froward and wayward natures) digest [ 20] the manifold inconveniences which they saw to be amongst men in public societies. This duty therefore of bearing one another's burdens, albeit it be difficult, yet it must be practiced, specially of those that are strong men in Christ: for as in architecture, all stones are not fit to be laid in every place of [ 25] the building, but some below, as the fundamental and chief corner stones, to bear up the weight and burden of the building; others above in the wall, that so the whole building may be firm and compact in it self: So in the Church, which is the [ 30] house of God, (where all believers are lively stones, built upon Christ Jesus the chief corner stone, bearing up the whole burden, even all the infirmities of the Church:) those that are strong must support the infirmities of the weak, that so the whole building being compact and knit together, may grow up to [ 35] a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolved, and come to ruin. It is a common proverb among the Italians, that Hard with heard, never makes a good wall. By which is signified, that as stones cobbled up one upon another, without mortar to combine them, make but a tottering wall, that may easily be shaken; but if there be mor • er betwixt them, yielding to the hardness of the stones, it makes the whole like a solid continued body, strong and stable; able to endure the shock of the ram, or the shot of the cannon: So that society, where all are as stiff as stones, which will not yield a hair, one unto another, one being as [ 5] fast, as froward, as hasty, as another; cannot be firm and durable. But where men are of a soft, a yielding, and relenting nature, giving place to the stiffenes of others, and yielding to thetempest for a time, that society is compact in it self, and so [ 10] cannot but continue, because one doth bear the infirmities of another. Dost thou therefore see thy brother to be overtaken with some sin, or to be over curious, very froward, too self-conceited, abounding in his own sense, exceeding hasty, &c. bear this his infirmity now; and so he (perhaps) may bear [ 15] with thee in the like case, another time: or bear thou with his curiousnes, he will bear with thy dullness: bear with his fickleness, he will bear with thy frowardness: bear with his hastiness, he will bear with thyself-conceitdenes. For it is to be observed, that the Apostle saith not, that those only which are [ 20] strong, should bear the frailties of the weak, but that both strong and weak should bear one another's burdens, it being a mutual and reciprocal duty imposed upon all, because there is none so strong, but one time or other he may slip, and fall, and so may stand in need to be supported even of the [ 25] weak: the palsy man being sick, had his burden (to wit, his bed) borne, but being restored, could help to bear another man's burden: so if thou bear another man's burden, that is weak, when he is strong, he will be ready to bear thine, if need require. God commands, that if we find our neighbors [ 30] beast lying under his burden, we must lift him up: how much more ought we to help our brethren lying under the burden of sin? Therefore the strong, are to support the weak, and the weak must (upon occasion) support the strong: as in the arch of a building, one stone doth bear mutually, though not [ 35] equally, the burden of the rest: or as harts swimming over a great water, do ease one another, in laying their heads one upon the back of another: the foremost that hath none to support him, changing his place, and resting his head up on the hindermost. Thus in a family, the husband must bear with the nicenes, and frowardness of his wife: the wife with the fastnes, or hastiness of her husband. Those Magistrates, and Ministers, which are too cold and backward in good things, must bear with the over great heat, and forwardness, of their fellowmagistrates, or fellow-ministers: and those must bear with [ 5] them again, seeing both aim at the same ende, the edification of the Church, and the good of the Commonwealth. Thus in God's providence Luther and Melancthon were happily joined together, and did bear with one another, Luther with his softness, Melancthon with his hastiness; he with his boldness, he [ 10] with his timorousnes: Melancthon did well temper the heat and zeal of Luther with his mildness, being as oil to his vinegar; and Luther on the other side, did warm his coldness, being as a fire to his frosennes. Thus the Apostle commandeth, that we should bear with the infirmities of those that are [ 15] weak, and not sufficiently catechized in the doctrine of our spiritual liberty purchased unto us by Christ, and not to please our selves too much, but rather to please our neighbor in that which is good to edification. Rom. 15. v. 1, 2. For amongst other properties of love reckoned up by S. Paul, 1. Cor. 13. this is not [ 20] the least, that it suffereth all things, v. 7. that is, all such things as may be borne and suffered with good conscience, for the good of our brother. For look as a lover, doth suffer all things in regard of his love, in three respects. First, in undergoing any labor that may be for her good, as Hercules did for the love [ 25] of Omphale. Secondly, in bearing patiently all hard measure that is offered him for her sake, as Jacob did for the love of Rachel. Thirdly, in enduring anything that is imposed upon him, and putting up what wrong soever is done unto him by her, as Sampson did for the love of Delilah. So Christian charity [ 30] causeth us to suffer all things. First, pro fratribus, to endure any labor, cost, or travel, for their good. Secondly, propter fratres, to bear all afflictions for their sakes, as Paul saith he did for the Church. 2. Tim. 2. 10. Thirdly, à fratribus, to bear wrongs, and put up injuries at their hands, as he did, being shamefully [ 35] entreated, at Philippi, stoned, scourged, &c. This must be considered of us all, but specially of such as will give a man as good as he bringeth, who are but a word, and a blow: a lie, and a stab: a word, & a writ: such as cannot bear coals, (as they say) nor brook any little wrong, nor endure any small frailty in their brethren. These men must remember, that in bearing coals, that is, in suffering, and forbearing, they heap up coals of fire upon their heads, (as Paul speaketh, Rom. 12. 20.) as also that God doth bear with them in greater matters, even when they wound him with their oaths, Levite. 24. 11. and give him the lie thorough [ 5] unbelief. 1. John. 5. 10. as he bare the manners of the Israelites in the wilderness. That Christ whose example we are to follow hath borne our infirmities, Esa. 53. and doth ease them that travel, and are heavy laden. Matth. 11. 28. and therefore we treading in his steppes, must forbear one another, and forgive [ 10] one another, if any man have a quarrel against another, even as Christ forgave us. Coloss. 3. 13. Thus, if when we see any sin in our brother, we reclaim him from it, by reproofs, exhortations, admonitions, we are God's instruments, to save a soul from death, and so do cover a multitude of sins, even before [ 15] God. I am. 5. 20. And if, when we perceive common frailties in our brethren, we shall not stand too much vpō our right, but shall yield unto them in bearing, forbearing, and forgiving, we shall cover a multitude of sins before men. 1. Pet. 4. 8. [ 20]

Thus much touching the rule. Now I proceed to the reason, whereby the Apostle urgeth the practice of this precept, in these words, And so fulfill the law of Christ. The reason standeth thus: That which is the fulfilling of the law of Christ, must be practiced of us: but the bearing of one another's burdens, [ 52] is the fulfilling of the law of Christ: therefore we ought to bear one another's burdens. For the clearing of this text, sundry things are to be considered.

I. It may be demanded, what the Apostle understandeth by the law of Christ? Ans. Nothing else but the doctrine, precept, [ 30] or commaedement of Christ, enjoining the love of our brethren. John. 13. 34, 35. A new commandment give I unto you, that ye love one another, as I have loved you, &c. And it is all one, as if he had said, Bear ye one another's burdens, and so fulfill the commandment of Christ, who hath after a special manner [ 35] commanded the love of your brethren. Now the Apostle rather useth the word Law, then Commandment, because he would make a clearer antithesis betwixt the law of Christ, and the law of Moses, so vehemently urged by the false Apostles: as if he should have said, You Galatians are taught to observe the Law of Moses, circumcision, days, and times, months, and years, and so ye do indeed. Well, if ye will needs be observing of Laws, here is a law for you to observe, bear with the frailties one of another, and so you shall fulfill the most excellent law that ever was, the law of Christ, which is necessary to be kept, whereas the keeping of the Ceremonial law is [ 5] but in vain.

II. Quest. Why doth Paul call the love of our brethren, the law of Christ, rather then the law of nature, or the law of God, or the law of Moses? seeing it was written in the mind [ 10] of man in the creation, was given by God himself in Mount Sinai, was written by Moses, the relics whereof are yet remaining in the mind of man? Ans. It is so called, because it is a new commandment given by Christ himself, after a special manner. But it is hereupon further demanded, why this [ 15] commandment of loving our brethren, should be called a new commandment? To which some make answer, that it is so called, only because it shows a new manner of loving our brethren, after the example of Christ; as he hath loved us. Now this manner of loving our brethren (as Chrysostom expounds [ 20] it) is this; that as Christ loved us freely, not moved by any amiable thing in us, nor for any profit that should redound unto himself thereby: so we should freely love one another, not for any benefit received, or expected. But as Cyril of Alexand. upon John, expounds it, it stands in this, that as Christ loved [ 25] us more then himself, so we should love our brethren more then our selves. But this cannot be the meaning. For S. John in his 1. Epist. 2. and Epist. 2. repeating this new commandment, saith only, this is a new commandment, that ye love one another, and never adds, as Christ loved us: the which he should [ 30] have done, if these words [as I have loved you] be an essential part of the new commandment, which he enjoineth us to observe.

Besides, our Savior himself saith, a little after, By this shall all men know, that ye are my Disciples, if ye love one another, not [ 35] adding, as I have loved you: therefore, the new commandment is laid down in these words, Love one another, not respecting those that follow, as a modification or limitation, as I have loved you. Besides, this exposition takes it for granted, that the moral law, Love thy neighbor as thyself, is a certain rule, by which we are to square our love, viz. that we must begin at our selves, & look how much we love our selves, so much we ought to love our neighbor, & no more, & that therefore Christ should give a new commandment of greater perfection, then that in the law, to wit, that we love one another as he loved us, that is, more then our selves. But this is a flat mistaking of the scripture: [ 5] for the commandment, Love thy neighbor as thyself, is no exact rule whereby we are to try and examine our love, (as the Popish doctors, and some others teach). For then Paul and diverse of the Saints of God, should have done works of supererogation, more then the law requires, in loving their neighbors [ 10] more then themselves, Rom. 9. 1. And if it were a rule, it were but a leaden and false rule: for we are in some cases bound to love our neighbor, more then our selves, especially if he be a greater instrument of God's glory, in procuring the good of the Church or common wealth, as to love our godly [ 15] king more then our selves, and prefer his safety and life before our own, as the Israelites did David's: Thou art worth ten thousand of us, 2. Sam. 18. 3. for • s, is a note of similitude, and not of equality, signifying, that as we love our selves heartily, [ 20] and earnestly, and inwardly, wishing all good to our selves: with the like sinceretie of affection we should love our brethren. So that Christ hath added nothing to the law, in commanding to love one another, as he loved us. Others say, it is called a new-commandment, because it ought to be kept [ 25] with as great a care, and diligence, as though it were new, and had been now first given: for new laws (we know) are commonly precisely kept at the first, but after a while, they begin to be neglected: and men do (as it were) antiquate them, accounting them as though they were not. [ 30]

Others, by a new commandment, understand another diverse or different commandment; for Christ in the beginning of the Chapter, had given them a commandment to fly pride, to be humble, to live at peace, and concord one with anther: and then he saith, But I give you a new commandment, i. 〈◊〉 [ 35] commandment differing frō the former, that ye love one another.

The word Newe is often taken in scripture in this sense, as Exo. 1. 8. There arose up a new king which knew not Joseph: that is, (as the 70 interpreters, and S. Luke, Act. 7. 18. translate it) another king. Mar. 16. 17. they shall speak with new tongues, that is, other, diuer • , or different languages, from their usual tongue: for the meaning is not, that they invented a new language, which was never spoken before, but that they spake in a language diverse from that which they used before: for so it is said, Act. 2. 4. They began to speak with other tongues: Thus our Savior Christ telleth his Apostles, that he will not drink anymore [ 5] of the fruit of the vine, till he drink it n • we with them in the kingdom of God, Matth. 26. 29. Where by new wine, he meaneth not the liquor or juice of the grape, to preserve animal life: but another different drink, wherewith he would entertain [ 10] all that were invited, and came unto his table. But these expositions are not so fit.

I take it therefore to be called a new commandment, either in respect of Christ, or of us: in respect of Christ two ways: 1. Because he renewed it, not only by freeing it from the [ 15] false glosses and interpretations of the Scribes and Pharisees, the Jewish Rabbins: but also in fulfilling it most perfectly, whereas it was obliterated, and almost antiquated, by the great corruption of man: for none did ever so perfectly observe and keep the law, as he did. Therefore in regard of the new manner of [ 20] fulfilling it, it is called a new commandment. 2. Because he abrogating the ceremonial law, and many iudicials, only renewed this precept of the moral law, in commanding it as his law to the Church. John. 15. This is my commandment, that ye love one another, as if he should say. Though I have abrogated [ 25] the ceremonial law, and antiquated the judicial, yet this commandment shall never be abrogated: and this I commend unto you again and again, as my commmandement, which above all others, I would have you carefully to observe, as that whereby ye shall be known to be my Disciples. In regard of [ 30] us it is called a new commandment, and that in two respects: 1. Because it being defaced, and almost clean blotted out of the mind of man by original sin, is renewed again in the hearts of believers, by the powerful operation of the spirit of God, both in their minds, and affections: In their minds, because [ 35] they are daily enlightened with the true knowledge thereof, in being taught whom they ought to love: viz. not only their friends, but even their enemies: with what kind of love, to wit with a • eruent love, not in word, or tongue only, but in deed, and truth: and that with free, sincere, and constant love in their wills, and affections: in that they are persuaded by the inward working of the spirit, to love: and are inclined thereto, being renewed by grace. 2. Because it doth after a peculiar manner belong unto us, who are under the New Testament, in the kingdom of grace, seeing that this commandment only is renewed by Christ, as his own proper commandment, [ 5] many others being abrogated: as also because it is daily written by the spirit of Christ, after a new manner, in the hearts of new converts: so that they have not only a new, that is, a true knowledge thereof; but also a new, that is, a true [ 10] sense and feeling of the power of it, in their hearts: in that they are become new creatures in Christ Jesus. For in him all old things pass away, & all things become new, 2. Cor. 4▪ For to them, the law is no killing letter, written in tables of stone; but a quickening spirit, as being written in the fleshly tables of [ 15] their hearts. This seemeth to be the true, full, and proper meaning of these places, for th • s S. John, 1. Epist. 2. 8. doeth expound it, when he saith, that it is true in him and in you▪ in the sense before specified: both in regard of Christ, and the believers in Christ. [ 20]

III. Quest. Seeing the commandment of loving our brethren, is called the law of Christ, and a new commandment, is not the Gospel a new Law? Ans. In no wise: for albeit the Law and the Gospel agree in sundry things, as first in the Author, God being the author of them both; of the Gospel. [ 25] Rom. 1. 1. of the Law. Rom. 7. 22. Secondly, in that both of them were preached, known, and understood in both Testaments: the law being written in the heart of man in the creation: the Gospel preached to our first parents in Paradise, immediately after the fall, and repeated again and again to the [ 30] Patriarchs and prophets, from time to time. Thirdly, in the gerall matter, and end of them both, in that both the law and the gospel, require righteousness in him that would come to •• se eternal. Fourthly, in this, that they confirm, and establish one another, in that the law commanding justice, and justifying [ 35] none, shows that a man is justified by the free gift and grace of God, and that Christ is the end of the law to everyone that believeth. In that the Gospel justifieth not by works, but by faith, and yet so as that we do not by our faith abrogate the law, or make it of none effect, but rather establish it; and that in two respects. 1. Because by faith we apprehend the righteousness of Christ, and so in him (who hath fulfilled the law for us) we fulfill it, and so establish it. 2. because having our hearts purified by faith, we live no more according to the flesh, but according to the spirit, and so by inchoa • e obedience we fulfill the law. [ 5]

Lastly, in the end, in that both the law and the gospel tend directly to the manifestation of the glory of God.

Yet they differ in 5. things. First, in the manner of revealing: the law before the fall was perfectly known by nature, and [ 10] since the falli • part, Rom. 2. 15. The Gospel is not known by nature, neither was it ever written in man's heart, before, or after the fall, as Paul saith, 1. Cor. 2. 9. Those things which the eye hath not seen, nor the ear heard, nor the heart of man conceived, are they which God hath prepared for them that love him: therefore the Gospel is called a mystery, Rom. 16. v. 25, 26. First, [ 15] because the doctrine of the Gospel was made known to men and angels by the revelation of God, Eph. 3. 5. & 9. Secondly, because there is required a special revelation, & work of gods spirit, before a man can yield assent unto it. Therefore [ 20] Paul saith, We have not received the spirit of the world, but the spirit of God, that we might know the things that are given to us of God▪ 1. Cor. 2. 12. Secondly, in the subject or doctrine it self, and that in two respects. First, the Law preacheth nothing but absolute justice, to the transgressors thereof: the Gospel showeth [ 25] how justice is qualified with mercy: from all things from which ye could not be absolved by the Law of Moses, by him everyone that believeth is justified, Act. 13. 39. Secondly, the Law teacheth what manner of men we ought to be, and what we ought to do, that we may come to eternal life, but shows not howe [ 30] we may become such indeed: the Gospel teacheth, that by faith in Christ, we may be such as the Law requires. God hath made him to be sin • for us, who knew no sin, that we might be made the righteousness of God in him, 2. Cor. 5. 21.

Thirdly, in the object, The law is given to the vni • st & lawles, [ 35] ungodly, & profane, 1. Tim. 1. 9, 10. that it may show them their sins, and the punishment thereby deserved, and so may accuse and condemn them: the Gospel is to be published and dispensed only to the penitent, which are contrite and broken in heart, & mourn for their sins. Math. 11. Isaiah, 57. Luk. 4.

IIII. The law promiseth eternal life upon condition of works: Do this, and live: If thou wi •• enter into life, keep the commandments. The Gospel promiseth eternal life freely without any condition of works. Rom. 4. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is [ 5] counted to him for righteousness. Rom. 3. 21, 22. The righteousness of God is made manifest without the law, by the faith of Jesus Christ, unto all, and upon all that believe.

V. In the effects. The Law is no instrumental cause, of faith, repentance, or any saving grace: it is the minister of death. [ 10] 2. Cor. 3. 7. causing wrath. Rom. 3. 15. But the Gospel causeth life: it is the grace of God which bringeth salvation. Tit. 2. 11. for this cause Paul calleth the Law, a dead, or killing letter: the Gospel, a quickening spirit. 2. Cor. 3.

Fourthly, it may be demanded, whether any mā be able to fulfil [ 15] the Law, considering that Paul biddeth us bear one another's burdens, and so fulfill the Law of Christ? Ans. No mere man can perfectly fulfill the Law in this life. This conclusion S. Paul proveth in sundry of his Epistles, specially by these arguments. [ 20]

First, by the great and general depravation of nature, which remaineth in part even in the regenerate, stayning their best actions, and making them like a menstruous clothe: confessing withal, that his best works are not answerable to the law, by reason of the remainders of original corruption. [ 25] Rom. 7. Now perfect fulfilling of the law, cannot stand with corruption of nature, and transgression in life. For a corrupt fountain, cannot send forth sweet waters: neither can a corrupt tree, bear good fruit. Saint James saith, He that offendeth in one, is guilty of all: and the [ 30] Scripture pronounceth him accursed, that abideth not in all things written in the book • of the law to do them. Popish Doctors answer, first, that original corruption (which they call the fuel of sin) and the first motions to evil, preventing all consent of will, are indeed in the regenerate; but [ 35] they are no sins properly. But it is false which they teach. For every transgression of the law, is a sin, as S. John defines it. 1. John. 3. 4. but these are transgressions of the tenth commandment: for it either forbiddeth these first motions, whether they be primo primae, or secundo primae, (as Schoolmen speak) or it forbid doth nothing but the motions, which are with consent of will, which were forbidden in the former commandments, and so in effect there are but nine commandments, the tenth forbidding no special sin.

Again, Paul teacheth, that these motions preventing all consent of will, are formally opposed to the Law, I see another [ 5] law in my members rebelling against the law of my mind. Secondly, they answer, that Paul, Rom. 7. speaks not of himself, but in the person of the unregenerate, according to the opinion of S. Augustine. Ans. Augustine indeed was once of that [ 10] judgment, but he after retracted that opinion, (as it is manifest out of his book of Retractations, and the 6. book, against Julian the Pelagian,) and that for these reasons. First, because Paul saith, To will is present with me: and I do not the good I would: and J delight in the law of God concerning the inward man: [ 15] all which are proper to the regenerate, and cannot be affirmed of the wicked. Secondly, because he makes mention of the inward man, which is all one with the new man, or the new creature: which agreeth only to the regenerate. Thirdly, because he saith, he is led captive to sin, v. 23. whereas the wicked [ 20] are not drawn to sin by force, against their wills, but run riot of their own accord into all wickedness, as the horse rusheth into the battle. Ierem. 8. 6. Lastly, in that he cries out in a sense and sorrow for his sins, O wretched man that I am, who shall deliver me from the body of this death? v. 24. which can [ 25] not be the voice of the unregenerate, for they feel not the burden of their sin, nor desire to be eased of it, but take delight and pleasure in it. His second reason is this: such as our knowledge is, such is our love of God and man: but our knowledge is only in part: therefore our love is but in part: and so [ 30] consequently our obedience is but in part, & therefore there is no perfect fulfilling of the law. The advocates of the Romish Church answer, that our knowledge, love, and obedience, are perfect for the condition and estate of this life, as we are viatores, which is sufficient: though they be not perfect for the condition [ 35] of the life to come, when we shall be comprehensores, which is not required at our hands in this life: for they make a double perfect fulfilling of the law: one, for the term of this life, which is to love God above all things, and our neighbor as our selves. The other after this life, and that is to love God with all the soul, with all the powers and faculties of the soul, and with all the strength and vigor of all these powers.

And this distinction they make to be the ground of their opinion, touching the fulfilling of the law, and justification by works, &c. But it is a sandy foundation, and therefore that [ 5] which is built upon it, cannot stand. For besides that it is a fond and frivolous distinction forged by the Schoolmen, without warrant of Scripture, or consent of Antiquity; it is manifestly false. For there is one only rule of righteousness, and not two: one only general sentence of the Law, more unchangeable [ 10] then the laws of the Medes & Persians, even as unchangeable as God himself; which is, that, He which continueth not in all things written in the Law to do them, is accursed. So that he which loveth not God with all his soul, mind, and might, with all his valde suo, that is, with all the faculties of his soul, [ 15] and all the powers of all these faculties, and that in this life, is accursed. And it is absurd which they teach, that a man is not bound for the term of this life, thus to love God, but only in the life to come. For look what man could do by creation, in the state of innocence; the same and so much the Law requires [ 20] at his hands in the state of Apostasy. But Adam by creation could love God with all his soul, with all the faculties of his soul, and all the powers of all these faculties: therefore the same perfect, absolute, and entire obedience is now required at his hands. For the sentence of the law, Cursed is he [ 25] that continueth not in all things, &c. is not only given to men glorified, but to those that are in the state of grace. And S. Paul doth so apply this sentence to men even in this life, t 〈…〉 he pronounceth all that are of the works of the law, to be under the curse. Again, if this were so, the Jews had no cause to fear [ 30] the severity and strictness of the law, as they did: when they said, If we hear the voice of the Lord anymore, we shall die: considering they were able to keep and fulfill it, according to this Popish opinion. Neither would God have promised them a Messias or Mediator to redeem them from the curse of the [ 35] law: but would rather have comforted them in that their so great fear and astonishment, by giving them to understand that they were not bound to the full and perfect fulfilling of the law for the time of this life.

Besides, the pathetical exclamation of Paul, O miserable man that I am, &c. Rom. 7. 24. and that saying of Peter, in calling the Law a yoke, which neither we nor our fathers were able to bear, Act. 15. should be childish, and ridiculous, if that which is impossible in the law (as Paul speaks) did not appertain unto us. [ 5]

The third argument. If a man could fulfill the Law, he should not stand in need of a Mediator. For if righteousness be by the Law, Christ died in vain. Gal. 2. 21. It is answered, that Christ died in vain, if men by the strength of nature could fulfill the Law: but the fulfilling of the Law is by [ 10] grace, and so his death is not in vain: for by virtue of the obedience of Christ, we are enabled to fulfill the Law. But this were to make Christ no Savior, but only an instrument, whereby we fulfill the Law, and are our own Saviors; whereas the Scripture saith, that he is made unto us righteousness. [ 15] 1. Corinth. 1. 30. not that we are made righteousness by him. That we are made the righteousness of God in him. 2. Corinth. 5. 21. not by him, as an instrument. That we are complete in him. Coloss. 2. 10. and not complete of our selves, by him. [ 20]

Lastly, the Scripture shutteth up all men under sin, even the most sanctified. Prov. 20. 9. 1. John. 1. 9. Job confesseth he cannot answer one of a thousand. Job 9. 3. and David saith, If thou, Lord, shalt mark what is done amiss, who can abide it? Psal. 130. 3. and Paul saith of himself, that he found no means [ 25] to perform that which is good. Rom. 7. 18. He saith further, that it is impossible to be kept, by reason of original corruption. Rom. 8. 3. It is answered, that all these places and examples must be understood of venial sins, which make men sinners indeed, yet are not against, but beside the law; and therefore [ 30] though a man commit them, yet he may fulfill the law for all that. Ans. the common received opinion in Schools, that some sins are mortal, others venial of their own nature, is a witless distinction. For if all sins deserve death, as Paul teacheth, Rom. 6. 23. either venial sins are no sins, or [ 35] they must needs deserve death. Moses saith, that he that abideth not in all things written in this Law, is accursed. Deuter. 27. 26. where the words, this Law, may not be restrained only to the Catalogue of great and heinous sins, which are there reckoned up, but extended to all sins, as Paul applies it, Gal. 3. 10. pronouncing him accursed, that continueth not in all things written in the law, not this law. So that every sin, even the least sin in thought, makes a man subject to the curse, and so in rigor of divine justice deserves eternal death. And it is but a poor shift, to say that some sins are against the Law, as all mortal sins, and others besides the [ 5] Law, as venial. For the doing of that which God forbiddeth, is a sin not beside, but against the Law. But idle words, jesting, and gibing, &c. (which the Popish Doctors account venial sins,) are expressly forbidden in the word; [ 10] Matth. 12. 36. Of every idle word that men shall speak, they shall give account at the day of judgment. And Paul forbiddeth all foolish talking, and • esting, as things uncomely, Eph. 5. 4. Therefore they are not beside, but flat against the law. Secondly, they answer, that these places and the like are to be understood of several works and actions of the Saints, [ 15] whereof some were good, as David's sparing of Saul, &c. some evil, as his adultery, murder, and numbering of the people: and not of the same particular works. Answ. It is false. For Paul speaking of the same individual work, saith, [ 20] that it is partly good, and partly evil, I find when I would do good, that evil is present with me, Rom 7. 21. In my mind I serve the law of God, in my body the law of sin, v. 25. And the Prophet saith, that all our righteousness is as a menstruous clothe, Isaiah 64. 4. Therefore every good work is stained [ 25] with sin.

Thus much shall suffice to show that it is impossible for any man in the time of this life to fulfill the law: The reasons alleged to the contrary, are sufficiently answered before, Pag. 188. &c. To which place I refer the [ 30] reader.

It may further be said, if we cannot perfectly fulfill the law, why doth Paul command us to bear one another's burdens, and so to fulfill the law of Christ?

Answ. The law is said to be fulfilled three ways. First, by [ 35] personal obedience, and thus Christ only fulfilled it. Secondly, by imputed obedience, thus the regenerate fulfill it in Christ, he being their righteousness. 1. Cor. 1. 30. and they complete in him, Coloss. 2. 10. Thirdly, by inchoate obedience, thus Zechariah & Elizabeth are said to have walked in all the commandments of the Lord, without reproof. Luk. 1. 6. And thus all the faithful fulfill the law, in laboring to obey God in all his commandments; according to the measure of grace received: and thus we are said to fulfill the law in this place, God accepting the will for the deed. We are further to consider, that fulfilling of the law is sometime opposed to the transgression of the law, [ 5] as I am. 2. 10. in which sense, no man ever did, or can fulfill it, except Christ, God and man, who for this cause is said to be the end of the law for righteousness, to everyone that believeth, Rom. 10. 4. Sometime it is opposed to hypocrisy, and dissimulation, [ 10] as 1. John. 2. 4, 5. and thus all the Saints fulfill it, in that they endeavor to mortify their corruptions, and in all things to approve their hearts, and lives to God, in keeping faith & a good conscience. In which sense, Paul here biddeth us to fulfill the law of Christ, in performing duties of love, and bearing [ 15] one another's burdens. It will be said, if the law can no otherwise be fulfilled, then by inchoate obedience, to what ende serveth it? Answ. It hath a threefold use even since the fall. First, it serves to restrain the outward man, by keeping men in order, through fear of punishment, of which use Paul speeketh, [ 20] when he saith, that the law is not given to a righteous man, but to the lawless and disobedient, &c. 1. Tim. 1. 9. Secondly, to arrouse the drowsy conscience: and this it doeth many ways. 1. By revealing sin, for by the law cometh the knowledge of sin, Rom. 3. 20. 2. By revealing the wrath and anger of God for [ 35] sin, for the law causeth wrath, Rom. 4. 15. 3. By conuicting the conscience of sin. When the commandment came, sin revived, Rom. 7. 9. 4. By arraigning and condemning us for sin, for the law is the minister of death, 2. Cor. 3. 7. and so putting us out of all heart in our selves, it causeth us to fly to the throne [ 30] of grace, and so is our schoolmaster to bring us to Christ. Gal. 3. 24. Thirdly, it serves as a rule of good life: David saith, that the word of God (specially the law) is a lantern to his feet, and a light to his paths, Psal. 119. 105. So that though a regenerate man be not under the law, in regard of justification, or accusation, or [ 35] coaction, or condemnation: yet he is under it, in regard of direction, and instruction, for it shows what is good, what is evil, what we ought to do, & what to leave undone. Lastly, whereas Paul saith, Bear ye one another's burdens, and so fulfill the law of Christ: the word S O hath great Emphasis, for it implies the manner how the Galatians, and all men are to fulfill the law, not by observing circumcision, days, or times, months, or years, as the false Apostles taught: but by bearing, forbearing, and tolerating the infirmities of their brethren. It may not unfitly be applied to the religious orders of Franciscans, Dominicans, Carthusians, &c. Let them not think that they keep [ 5] the law, by abstaining from flesh, by whipping themselves, by single life, counterfeit fasts, voluntary poverty, regular obedience, &c. But let them comfort the afflicted, relieve the distressed, bear with the weak, support one another in love, and S O they shall fulfill the law of Christ. [ 10]

In this verse the Apostle removes an impediment, which hindereth most from performing the former duty, of bearing [ 20] other men's burdens, and that is, a vain conceit, and imagination they have of their own excellency, far above their brethren: in thinking themselves too good to do any duty or service unto them, to be their packehorses to bear their burdens. This vain imagination and swelling conceit (which puffeth [ 25] up the most) the Apostle laboreth to purge in this place, when he saith, He that seemeth to himself, &c. where by the way we may observe the method of the Apostle, first, to give rules of direction; after, to remove impediments which may hinder our obedience. 2. We see here the force of the word, which [ 30] searcheth the secrets of the heart, Ebr. 4. 12. in that it casteth down the imaginations, and every high thing that is exalted against the knowledge of God: and bringeth into captivity every thought to the obedience of Christ, 2. Cor. 10. 4. In the words we may observe these four things: 1. That men are nothing of themselves. 2. [ 35] That thought they be nothing, yet they seem to themselves to be somewhat, and that of themselves. 3. That in so doing they deceive themselves. 4. The remedies against the overweening of our selves.

For the first: it may be demanded howe it can be truly said, that men are of themselves mere nothing? Is he nothing that is created after the image of God, in holiness and righteousness? Are Princes and Potentates nothing that are called God's in scripture? Are they nothing that Prophecy, and work miracles? Answ. Paul speaketh not of the gifts of God, bestowed upon men, but of the men themselves: and of them, not as [ 5] they were in the state of innocence before the fall, but as they are now in the state of corruption & Apostasy, or in the state of grace, as they are considered of, in, and by themselves. Thus even spiritual men, are nothing of themselves: (for of them especially [ 10] the Apostle speaketh, as it may appear out of the first verse.)

For first, all are by nature the children of wrath, and firebrands of hell. 2. the gifts of God bestowed upon us whether of nature or of grace, are not ours, but God's, the giver of them. [ 15] Therefore no man may arrogate more unto himself, then another in regard of them, seeing all of us are but stewards, and the things we have are but talents, left us to employ to our masters advantage. If thou hast received them (saith Paul) why boastest thou thyself, as though thou hadst not received them? 3. Be it [ 20] that a man be in Christ and sanctified, yet he hath no greater right to the merits of Christ, nor greater part in them, then he which is less sanctified: for though sanctification hath degrees, and a certain latitude, yet justification hath none. So that a mā is in truth nothing of himself. 1. Because he hath his being [ 25] and beginning of nothing, and tendeth of his own nature to corruption, and nothing. 2. In that he is not that which he imagineth himself to be. 3. Though he have some gifts and graces of God, yet is he nothing, because he is far short of that which he ought to be. 1. Cor. 8. 2. Upon these considerations [ 30] Abraham acknowledgeth himself to be but dust and ashes, Gen. 18. 27. David comparing himself with the magnificence of Saul, saith, What am I, or, what is my fathers house? 1. Sam. 18. 18. Nay whether we consider man absolutely in himself, or relatiuely in respect of other creatures, as those glorious bodies, [ 35] the sun, moon, stars, we may say with the Prophet David, Lord what is man, that thou art mindful of him, or the son of man, that thou regardest him? Psal. 8. 4.

Paul confesseth himself to be nothing, in, of, or by himself: but by the grace of God (saith he) I am that I am, 1. Cor. 15. 10. And again, I was nothing inferior to the very chief Apostles, although I am nothing. 2. Cor. 12. 11. The Apostle affirmeth of every man, which thinketh he knoweth something, that he knoweth nothing as he ought to know. 1. Cor. 8. 2. and of many, that they are puffed up and know nothing. 1. Tim. 6. 4. For a swelling conceit, and emptiness, usually go together. [ 5]

The second general thing to be observed in the words, is this, That it is natural for men to think too well of themselves, to magnify themselves above others in their conceits, and in a manner to defy themselves: and to nullify others in comparison of themselves: and this overweening of a man's [ 10] self, is a branch of pride. For a man looking upon himself through the spectacles of self-love, doth think every small gift of God, which he seeth to be in himself, to be far greater then in truth it is: imagining mere shadows, to be substances; or molehills, to be as big as mountains. For as a [ 15] man that is in love, doth think the blemishes and deformities in his love, to be ornaments, which make her more beautiful: So those which with Narcissus are in love with themselves, and do • e upon their own gifts; judge the vices which they see to be [ 20] in themselves, to be virtues. Simon Magus though a wicked wretch, a limb of the Devil, a sorcerer, &c. yet had this conceit of himself, and gave it out also, that he was some great man. Act. 8. 9. to wit, the great power of God. v. 10. The Church of Laodicea, thought she was rich, and increased with goods, and had need of nothing: whereas she was wretched, and miserable, and [ 25] poor, and blind, and naked. Apoc. 3. 17. And so the scarlet strūpet thought her self a Queen, and that she was out of all danger of downfall, when she was already fallen. Apoc. 18. 2, 7. Yea this corruption is so natural, that even the regenerate [ 30] themselves, who are in part sanctified, are tainted therewith: and generally, they that have received greater gifts of knowledge, of sanctification, &c. are most ready to ouerweene their own gifts, except God give them grace to resist this temptation: for knowledge puffeth up. 1. Cor. 8. 1. The Apostles [ 35] themselves contended which of them should seem to be the greatest. Luk. 22. 24. Yea in all ages there have been some in the Church overweening themselves, as in Christ's time the Iustitiarie Pharisees: after them, the Catharists, or Puritans, who both proudly and odiously called themselves by that name, thinking themselves without sin: the Donatists, that they were a Church without spot or wrinkle: the Iovinianists, that a man cannot sin after the laver of regeneration. The Pelagians, that the life of a just man in this world, hath no sin in it at all: and of later times the Semi-Pelagian heretic, who will [ 5] be something of himself, and will have some stroke in his first conversion, & will concur with Christ in the work of Iustificatiō. It will be said, Papists ascribe all the praise to God. Ans. So did the Pharisee, Luk. 18. 11. and yet a wicked Iusticiarie for all that. Now all this ariseth from sundry causes: the first is, the [ 10] bitter root of pride, that was in our first parents, when as they affected a higher place, in desiring (through discontment of their own estate) to defy themselves, and become equal to the highest Majesty, in knowing good and evil.

The second is, the overmuch considering the good things [ 15] we have; as when the Pharisee considered that he gave tithe of all that he possessed, that he fasted twice a week, that he was not thus and thus, as other men. Luk. 18.

The third is, the comparing of our selves with the infirmities that we see to be in others: the Pharisee was puffed up, by [ 20] comparing himself with extortioners, unjust men, adulterers, and with the Publican.

The fourth is, the false flattering, and applause of men, which sooth us up in our humors, in persuading us to be that which in truth we are not, as the people flattered Herod, [ 25] when they gave a shout, and said, The voice of God, and not of man. Act. 12. 22.

The third point is, that they which thus ouerweene their gifts, in thinking themselves somewhat when they are nothing, do notably deceive themselves: as those that think [ 30] they have the substance, when they have but the shadow, as those that dream they are Kings or Princes, being in truth but base persons: or to use the Prophets similitude, Esa. 29. 8. Like as an hungry man dreameth & behold he eateth, & when he awaketh his soul is empty: or like as a thirsty man dreameth and loe he is [ 35] drinking, and when he awaketh behold he is faint, and his soul longeth. Men are deceived two ways, either by others, or by themselves: by others, as by flatterers, they are deceived occasionally; by themselves, causally, or properly. For he that doth judge himself to be that which indeed he is not, he may happily please himself, but he doeth but please himself in an error: for in truth he deceiveth himself in his imagination: the Apostle James saith, If any man seem (specially to himself) to be religious, and yet refraineth not his tongue, he deceiveth his own heart, his religion is vain, I am. 1. 26. So likewise, [ 5] they that are only hearers of the word (& therefore think that all is well enough with thē, though they be not doers thereof) deceive their own selves, I am. 1. 22. And verily this corruption is so great, that as men can be content to be deluded by flatterers, and clawebackes, which please them in their itching [ 10] humors: so they willingly suffer thenselves to be deceived, evē by themselves, to the ende that they may appear to others, to be that which in truth they are not: that so they may aduauce and magnify themselves in the accounpt of the world. For as Alexander the great, being in India, caused his soldiers, [ 15] to make and leave behind them bittes and horse shoes, of an extraordinary greatness; huge spears, massy shields, big helmets, long swords, and other furniture for horse and man, fitting rather Hippocentaurs, or Giants, then men of ordinary stature; and all to the ende, it might be said in future time, that [ 20] Alexander was a mighty Monarch indeed: So many there be, who (setting the fair side outward) make goodly glorious shows in the eyes of men; and so would have other to think of them accordingly, (far above their desert,) that posterity might judge them to be that which indeed they are not: and so [ 25] with Alexander in deceiving others, they wittingly deceive themselves. Which spiritual guile of deceiving our selves in matters touching our salvation, is most dangerous, when men delude themselves, in persuading themselves falsely, that they know sufficient, that God is to be loved above all, our neighbor [ 30] as our selves (which is as much as all the preachers in the earth can say:) that they believe; when instead of faith, there is nothing but damnable pride, and presumption: that they repent, when it is nothing but deceitful counterfeiting, and hypocrisy. Besides the danger, consider the indignity of it: men [ 35] can abide nothing less, then to be deceived and circumvented by others; and yet, behold, they are deluders and deceivers of themselves: and that which doth more aggravate the indignity of it, in such things as ought to be best known and most familiar unto them, wherein it is a shame they should be deceived, viz. in the knowledge of themselves, and that which is yet more, in a matter of greatest moment, in the salvation of their souls. What marvel therefore is it, that men should be deceived by the seducer of all seducers, the devil, who are so easily deceived of themselves, or rather willing to deceive themselves. [ 5]

Further observe, that proud conceited persons, such as have an overweening of themselves and their gifts, and of all men think fowl scorn to be deceived, even they are easiliest deceived, yea and that of themselves: for so the Apostle saith, He that thinketh that he is somewhat, &c. deceiveth himself in his imagination. [ 10]

Again, mark hence, that no men, be their gifts never so rare, their callings never so high, their places never so great, are to good to bear other men's burdens; for they that think themselves to be somewhat, some great men, that [ 15] is, too good to put under their shoulders to bear the frailties, and infirmities of their brethren, do nothing herein but deceive themselves. Princes and Potentates of the earth are prophesied by Isaiah, chap. 49. verse. 23. to be nourcing fathers, and nourcing mothers unto the Church, not [ 20] only by nourishing and defending it, (as the nource her child) but also by bearing with the frailties and wants which are therein.

Lastly, consider that this self-conceitedness, and overweening of a man's self, is the very bane and poison of love; [ 25] for it maketh proud men think themselves too good to become pack-horses, or drudges to bear other men's burdens, to become serviceable unto them in any duty of love, or to tolerate their frailties, or to yield of their right, or to suffer injuries at their hands, or to put up any little [ 30] indignity, without stomach and discontent: because they imagine themselves every way better then their brethren, and therefore ought to be tolerated, but not so bound to tolerate and bear with others; So that where self-love is, there is no true brotherly love; It was well said [ 35] of the Poet, Non been convenient, &c. maiestas & amor. It may may be said, may not he that is privy to his own virtues, in conscience of his own worth, judge himself to be somewhat, that is, to be that which indeed he is, or to have a greater measure of knowledge, grace, and other gifts, then they that have less?

Answ. He may. For humility is not sottish: the master in humility cannot think his scholar more learned then himself, except he shall think against his conscience. For that saying, Let every man think better of another, then of himself, [ 5] must be restrained only to equals, and not extended to superiors in regard of their inferiors. Secondly, I answer, that the Apostle in that place, speaketh not of the gifts and graces bestowed upon men, but of the persons themselves, and [ 10] of them, not so much as they are in the account of men, as in the account of God. For he saith not, Let every man think another more learned, wise, discreet, sober, then himself (for so he may think against his conscience) but Let every man think another (that is, any other that is his brother in the [ 15] Lord) better then himself, to wit, before God. And this every man may do with good conscience; for albeit another shall outwardly seem more ignorant, negligent, backward, in matters of religion then himself, yet for anything he knoweth, he may be higher in the favor of God, then he. And therefore [ 20] though a man err in thinking of another, better then of himself, yet he shall not do anything against his conscience. Thus the Publican accounted the proud Pharisee better then himself. For he held him as just, himself not worthy to look up to heaven: yet herein he sinned not, nay he is commended [ 25] for it, though he erred in his judgment of the Pharisee. And so if the Pharisee had reputed the Publican better then himself, that is, higher in God's favor then himself, he had not sinned, nor done against his conscience. For though he might judge himself more just then the Publican, in regard of his life past, [ 30] yet for his present estate before God he could not. Though David knew in the particular quarrel betwixt Saul and him, that Saul was unjust, and he innocent, yet if he should have thought better of Saul in general, then of himself, he should but have done his duty. [ 35]

The fourth and last point, containeth the remedies of this evil, which are the rather to be considered, because it is a great sin, one of those seven which the Lord doth most of all detest, Prov. 6. 17. a dangerous sin, having a heavy woe attending upon it, Woe to them that are prudent in their own eyes. Isa. 5. 21. a sin almost incurable, Seest thou a man that is wise in his own eyes? there is more hope of a feel then of him. Prov. 26. 12. therefore the remedies are more carefully to be known, and applied. The remedies are specially five.

The first is, to look our selves in the glass of the Law, which will show what we are without flattery, or partiality: & [ 5] by it we shall see nothing in our selves but the ugly shape of Satan, clean defacing the image of God, and that in us there dwelleth no good thing (as Paul saith of himself, Rom. 7. 18.) that there is nothing but vanity in our minds, rebellion in our [ 10] wills, a confused ataxie in all our affections, transgression in our lives. The viewing of our hearts and lives in the Law, and the considering of our wretched estate, in that we are under the fearful curse, which is a thunderbolt annexed to every breach thereof, will drive us out of all conceit of our selves, [ 15] from our self-love, and self-liking: nay, it will make us go out of our selves, not only to deny our selves, as Christ's commands, but even to abhor our selves, repenting in dust and ashes, as Job did, chap. 42. 6. causing us to become flat nothing in our selves, that we may be something in Christ, as Paul saith, 1. [ 20] Cor. 3. 18. Let no man deceive himself: If any man among you seem to be wise in this world, let him be a fool, that he may be wise.

Secondly, when we feel our selves to be tickled with the itching humor of self-love, and self-liking, arising from our hidden corruption, either in regard of outward gifts, or inward [ 25] graces: we must make our own evils, sins, blemishes, imperfections (for there is no man but hath one or other) a sovereign remedy against it, and so (as it were) drive away one poison with another. As to call to mind some great deformity that is in our bodies, some great infirmity that is [ 30] in our mind, some cross or misery in our outward estate, some vile and abominable sin which we have committed, and the horrible punishment, to the which we are liable by reason thereof: and no doubt but the serious consideration of these, or any of these, will be available, to nippe pride [ 35] in the bud, & kill the serpent in the shell: and in so doing we shall with the Peacock, now and then cast our eyes downward, to our feet, the foulest and vgliest things we have: and not always stand in admiration of our gay feathers, & glorious train.

Thirdly, we must consider that the things for which we look so high, and swell so in our own conceits, are not our own: but lent us for a time. For what is there, that thou hast not received? whether in gifts of body, or graces of mind? nay whether thou speak of soul, or body it self? and if thou hast received it, why boastest thou thyself as though thou haddest not received [ 5] it? what vanity is it, for a man to be proud of another man's garment? or for a woman to boast of her borrowed hair? The wicked persecutors of the Church are reproved for sacrificing to their nets, and burning incense to their yarne. Hab. 1. 16. Further, we must consider we have not only received [ 10] them; but that we have so received them, as that they are not our own, with which we may do what we list, but talents lent us for a time, and left with us to employ, over which we are but stewards and bayliffes, not lords or masters, and that we must be countable for the smallest gift, even the least farthing: [ 15] how we have got it, kept it, bestowed it: the time will come when it shall be said unto thee, Give an account of thy stewardship. Luk. 16. 2. Therefore we ought not so much to be puffed up with the greatness of our talents, as to be humbled with the [ 20] consideration of the strict reckoning that God will require at our hands, seeing that of him, to whom much is committed, much shall be required.

Fourthly, to the end we may avoid this overweening of our selves, let us compare our selves with the majesty of God, in [ 25] whose sight, we are but as silly worms, crawling upon the ground; nay in comparison of whom, we are less then nothing, and vanity it self. Consider, that to him ene • y knee doeth bow, of things in heaven, in earth, and under the earth, and thou wilt not be so conceited of thyself, that a silly man doth [ 30] crouch unto thee; that to him every tongue doth confess, and sing his praises, the blessed angels crying continually Holy, Holy, Holy, Lord God of Sabbath, heaven and earth are full of thy glory: and then a short blast of wind, or popular applause, shall not so easily puff thee up, like an empty bladder, or carry [ 35] thee away, as it did Herod, Act. 12. But to omit this odious comparison, betwixt a frail mortal man, and the glorious everliving God (there being no comparison betwixt finite and infinite) let us never compare our selves with our inferiors, but with our superiors and betters, who are eminently above us, in every gift and blessing of God, in regard of whose honors and preferments we are but base and contemptible: in regard of whose knowledge, we are but children, and know nothing: in regard of whose riches, we are but beggars, and have nothing. For as David, when he beheld the wonderful frame of the heavens, those glorious creatures, the sun, the [ 5] moon, and the stars, by and by made this use of it to himself, to consider his own vileness in regard of them, What is man that thou are mindful of him? or the son of man, that thou visitest him? So when we compare our selves with others, that [ 10] are as far above us, as the heavens are above the earth, whose gifts and graces do as far excel ours, as the bright sunneshine the dim candle light: we cannot choose, but be abashed, and confounded in our selves; acknowledging, that there is no such cause why we should so magnify our selves above [ 15] others, and nullify others in comparison of our selves.

Here the Apostle layeth down another remedy against self-love, and overweening of our selves, and it is the fifth and [ 25] the last of which I purpose to entreat, and it stands in proving and examining of a man's own work by it self, without comparing it with an others man's work, and withal in the approving of it unto God. Let every man approve his own work. And he gives two reasons, why every man ought [ 30] to approve his own works unto God, & to consider them absolutely in themselves, and not relatiuely in respect of others: the first reason is in this verse, then shall he have rejoicing in himself only, and not in another: the second, in the next verse, for every man shall bear his own burden. [ 35]

Touching the remedy. Let every man prove his own work. The word translated prove, signifieth also to approve, as Rom. 14. 22. Blessed is he that condemneth not in himself in the thing that he approveth. 1. Cor. 16. 3. Whosoever ye shall approve or allow of by letters. And so the word is used in English, when we say such a one is to prove a will, that is, approve it.

The word in this place (I take it) may be understood in both senses, to prove our works and to approve them. How we are to prove our works by taking trial and examination of them, I have already shown in the former verse. But we are further to approve them to God according to Paul's commandment, [ 5] study to show thyself approved unto God. 2. Tim. 2. 15. and his practice, in coveting always to be acceptable unto him. 2. Cor. 5. 9. This approving of our works is a sovereign remedy against overweening of our selves, for he that alwaise stands upon his trial, and God's approbation, cannot be puffed up [ 10] with self love of himself, or self-liking of his own works: but rather humbled with the consideratiō of God's absolute justice, and his own imperfections, and so stirred up with greater diligence to work out his salvation with fear and trembling.

Now we shall approve our works unto God, if we observe [ 15] these three things. First, that all our actions (specially in the worship and service of God) be grounded upon the will & word of God; & not upon will-worship, or human inventions: otherwise it will be said, Who required these things at your hands? [ 20]

Secondly, that we perform all our actions sincerely and uprightly, as in the presence of God, with an honest heart, and a good conscience: as Abimelech protesteth of himself, Gen. 20. 5. and Hezekiah, Isaiah, 38. 3. and Paul, Act. 23 1.

Thirdly, that they always tend to a good end, as the glory of God, Whether ye eat or drink, or whatsoever ye do, do all to the [ 25] glory of God. 1. Cor. 10 30. and the good of our brethren, Let all things be done to edification, 1. Cor. 14 26.

It may here be demanded, whether we may not approve our selves, and our actions to men? To which I answer that we [ 30] may, & ought. For although we may not be men-pleasers, that is, such as frame and temper our actions, and our speeches, so, as they may always be pleasing to the corrupt humors and wicked affections of men (for then we were not the servants of God) Gal. 1. 10. Yet we are to please them in that which is [ 35] good to edification, Rom. 15. 2. 1. Cor. 10. 33. And Christ commandeth that our light should so shine before men, that they may see our good works. And Paul biddeth us to procure honest things in the sight of all men. And whatsoever things are true, and honest, and just, and pure; whatsoever appertain to love, and are of good report, we must think on them, and practice them, Phil. 4. 8. Yet we must seek for the approbation of men, with these cautions.

First, we must so seek for the approbation of men, as that we do not seek it, nor rest in it alone, but withal seek to be approved of God. For he that praiseth himself (and so consequently, [ 5] he that is praised of others) is not approved, but he whome the Lord praiseth. 2. Cor. 10. 18. How can ye believe (saith our Savior Christ) which receive honor one of another, and seek not the honor that cometh of God alone? John. 5. 44.

Secondly, we must seek for the approbation of God in the [ 10] first place; and in the second place, to be approved of men, as Christ did: for he grew in favor first with God, and after with men. Luk. 2. 52. and the Elders, who by faith obtained a good report. Hebr. 11. 2. read Rom. 14. 18.

Thirdly, we must never look for the approbation of the [ 15] multitude, or acclamation of the most: for that cannot be done without ambition, and vain glory, in seeking popular applause: Woe be to you, when all men speak well of you. Luk. 6. 26. Thus Christ saith, He sought not praise of mē. For those that are addicted to popular applause, and are over curious of their [ 20] credit, immoderately seeking to get and keep a good name with all sorts of men, while they seek for fame they loose a good name, in seeking fame from the wicked, which is but a shadow, and loosing a good name in the opinion of the godly, which is the substance. [ 25]

Fourthly, we must so far seek for the approbation of the wicked, that we minister, no not the least occasion of offense unto them. 1. Cor. 10. 32. Give no offense, neither to the Jew, nor to the Gentile. but to convict their consciences, and to stop their mouths by our godly & unblameable conuersatiō, which [ 30] may be a preparative for them against the day of their visitation. 1. Pet. 2. 12. Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation. [ 35]

Fifthly, in doing our duties, we must not respect the judgment of the world, neither fearing the faces, nor the censures of men. This was Paul's practice. 1. Cor. 4. 3. I pass very little to be judged of you, or of man's judgment: we must go through good report, and evil report. 2. Cor. 6. 8.

Lastly, we must seek to be approved of men, not so much in regard of our selves, as that, by this means God's glory may be more and more advanced: for our light must so shine before men, that they may see our good works, and glorify our father, which is in heaven. Matth. 5. 16. If we observe these six cautions, [ 5] we may with good conscience seek to get a good name, which will be unto us as a precious ointment, refreshing us with the comfort of a godly life. Prov. 22. 1. Eccles. 7. 3.

Thus much of the Remedy. The reason followeth, And then shall he have whereof to rejoice in himself, and not in another. [ 10] The words translated to rejoice, signify, to glory: which is more then to rejoice. There is a double ground of glorying: one, out of a man's self: another in himself. Out of himself, in God alone, Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches. But let [ 15] him that glorieth, glory in this, that he understandeth and knoweth me. Ier. 9. 23, 24. 1. Cor. 1. 31. In himself, in the comfortable testimony of a good conscience. Our glorying is this, the testimony of our conscience, that in simplicity, and godly pureness, we have had our conversation in the world. 2. Cor. 1. 12. The one, is [ 20] glorying before God; the other, before men. The one, of justification, the other, of holy conversation for time past, and constant resolution for time to come. The one in the testimony of our conscience, 2. Cor. 1. 12. the other, in the testimony of God's spirit, witnessing to our spirits, that we are the sons [ 25] of God. Rom. 8. 16. The first is not meant in this place, but only the second. For no flesh can glory in his presence. 1. Cor. 1. 29.

It will be said, This glorying in a man's self, is vain glory, and a branch of pride. Ans. It differs from vain glory: first, in [ 30] the foundation: for vain glory hath for his ground our own virtues and gifts, considered as coming from our selves, and not from God: whereas this true glorying is grounded upon them, as they are fruits of regeneration, proceeding from our justification by Christ, and reconciliation with God. Secondly [ 35] in the ende: Vain glory tendeth to the advancing of our selves, in an opinion of our proper justice, and desert. This true glorying aimeth at the glory of God alone.

Object. Paul reproves those that consider their own gifts only, never comparing themselves with others. 2. Cor. 10. 12. They understand not that they measure themselves with themselves, and compare themselves with themselves. Therefore it seems that a man, by comparing himself with others, may have whereof to rejoice. Ans. He reproves the false Apostles in that place for glorying in the gifts which they had, and the number of Proselytes which they had won, never comparing themselves [ 5] with himself, or any other Apostle, which was the cause they were so puffed up with pride. For to compare our selves with those that are eminently above us, is a notable means to abate pride: as I have already shown. Whereas the [ 10] measuring of our selves by our selves, with our inferiors, is the only way to increase it. And this is it which the Apostle reproves in this place.

Further, we may rejoice, or glory in the testimony of a good conscience, if we observe these rules. [ 15]

I. In our best desires, endeavors, actions, we must labor to feel our own defects: that we do not the good we should, nor in that manner we ought.

II. We must labor to have even our best works, (our alms, prayers, &c.) covered with the righteousness of Christ: [ 20] for it is the sweet odour of his sacrifice, that doth perfume all our actions, that they may be acceptable to God, being offered with the prayers of the Saints upon the golden altar. Revel. 8. 3.

III. We must acknowledge all the good things we have, the will and the work, the purpose and the power, to proceed [ 25] from God alone. Philip. 2. 13. I am. 1. 17.

IIII. We must rejoice in them, not as causes, but as fruits of justification: so that if the question be whether we be justified by them, or not? we must renounce them, tread them under our feet, and account them as dongue, as Paul [ 30] did. Philip. 3. 8.

Hence we learn sundry things.

I. That if we would have a light heart, and pass our time merrily with comfort & content, we must look to approve our hearts to God in all our actions. [ 35]

II. It contutes the opinion of the multitude, who judge those that make conscience of sin, and lead a more strict life then the common sort, endeavoring with Paul to have always a clear conscience toward God, and toward men, of all others to lead a most melancholic, sad, and uncomfortable life. For the truth is, this is the only true joy, all other joy is but counterfeit in comparison: it is radical, proceeding from the heart: the other but superficial, from the teeth outward: it comforts a man in the midst of afflictions: whereas a man may have the other, and yet in the midst of mirth his heart [ 5] will be sorrowful: this is permanent and during, the other transitory and fading. It is like the joy in harvest. Psal. 4. 7. and which they have that divide a spoil. Esa. 9. 3. therefore Solomon saith, it is a continual feast. Prov. 15. 15. and Peter calls it joy unspeakable, and glorious. 1. Pet. 1. 8. [ 10]

III. This shows, that there is much false joy in the world, consisting wholly in honors, profits, pleasures: none of which have their ground in a man's self: and therefore being out of a man's self, they are not true and durable, but false and vanishing joys. Now those which have no comfort but out [ 15] of themselves, are of four sorts. First, such as rejoice and glory in the opinion that the world hath of them, and not in the testimony of their own conscience. Secondly, such as rejoice not in their reconciliation with God, but in their blameless conversation, in that they have not been open offenders, or [ 20] men of scandalous life. Luk. 18. 11. Thirdly, such as rejoice in the virtues of their ancestors, as the Jews bragged they were the seed of Abraham. John. 8. 33. which vain glorying of other men's virtues, John the Baptist reproveth, when he saith, Think not to say with yourselves, we have Abraham for our father [ 25] &c. Mat. 3. 9. Fourthly, such as rejoice & think themselves in a good case, because they see others worse then themselves: this is right the Pharisees joy, O God I thank thee, I am not thus, and thus, or like this Publican. Luk. 18. 11. This is it which the Apostle directly aimeth at in this place: when men think thenselves [ 30] just, because others are more wretched then themselves: and pure, because others are more defiled. Whereas other men's heinous sins shall not justify us and our lesser sins, save only as Jerusalem justified her sisters, Sodom, and Samaria. Ezek. 16. 51. But so a man may be justified, and yet condemned. [ 35]

Here Paul lays down a second reason of his assertion, in the former verse, why every man ought to prove his own work, rather then to be curious in searching into the lives, and scanning the actions of other men, because every man shall bear his own burde, which is all one with that Gal. 5. 10. to bear a man's own judgment: and that Rom. 14. 12. to give an account to God for himself. It is a proverbial speech, the meaning whereof [ 5] is expressed by the like. Ier. 31. 30. Every man that eateth the sower grape, his teeth shall be set one edge. And by that which is common amongst us, Every vessel shall stand upon it own bot. to • e: that is, every man shall bear the punishment of his own [ 10] sin. For as the Indian is not therefore white, because the Morian is more black, or as the sand▪ blind is not therefore sharp sighted, because some other is stone blind. So no man is therefore acquit of his sins, because others are greater sinners: or exempt from punishment, because others shall undergo a [ 15] deeper conde •• nation. Therefore confidering that every man must bear the guilt and punishment of his own sin, he ought more narrowly to look to himself, then to others; and to be a more severe censurer of himself, then of another.

For the better understanding of the words, sundry questions [ 20] are to be discussed.

First, it may be demanded, howe every man should bear his own burden, seeing we are commanded to bear one another's burdens? Ans. There are two sorts of burdens. The first is, of giving an account to God: thus every man shall bear his [ 25] own burden, for every man must give an account for himself unto God, Rom. 14. 12. The second is, of bearing one another's infirmities, of which Paul speaks, verse. 2. In this sense a man is not to bear his own burden: but every man his brothers. For the Apostle (to cross the opinion of those which thought a [ 30] man was polluted with other men's sins,) saith, Every man shall bear his own burden. And to meet with the carelessness of others, who respect themselves alone, never minding the good of their brethren: he saith, Bear ye one another's burdens.

II. Object. By bearing of our own burdens, is understood [ 35] giving an account for our selves unto God. Now every man is not to give account for himself alone, but for those also that are committed to his charge, as the father for his child, the master for his servant, the magistrate for the subject, the shepherd for the sheep, Ezek. 34. His blood will I require at thy hand. Hebr. 13. 17. They watch over your souls, as they that must give account. Answ. Governor: and superiors, are not to give account for the sins of those that are committed unto them: but for the sins which themselves commit, in not looking unto them, not admonishing them, not restraining them, not taking condign punishment of them for their offenses. This is plainly [ 5] ta • ght, Ezek. 33. 8, 9. If thou doest not admonish the wicked of his way, he shall die for his iniquity, but his blood will I require at th • hand. Nevertheless, if thou warn the wicked of his way, to turn from it, if he do not turn from his way, he shall die for his iniquity, but thou hast delivered thy soul. [ 10]

III. Object. Infants which have not sinned after the manner of the transgression of Adam, do bear the burden of Adams sin: therefore all do not bear their own burden. Ans. First, the words are properly to be understood of personal, or actual sins, which are proper to every man in particular, [ 15] and not of original sin, or the sin of our nature, which is common to all mankind, being propagated together with nature. Secondly, I answer, that Adams sin, was our sin: and therefore seeing infants partake with him in the sin, it is just with God, they should partake with him in the punishment, [ 20] and so bear their own burden. For albeit the transgression of Adam was his actual and personal sin: yet it is our original sin, or the sin of our nature: seeing it is ours by imputation, and propagation of nature together with corruption. [ 25] For as Levi was in the loins of Abraham, when Melchizedek met him, and paid tithes in Abraham, Hebr. 7. 9, 10. So, all mankind was in the loins of Adam when he sinned, as the branches are in the root, or in the seed. And therefore when he sinned, we also sinned, as the Apostle saith, Jn whom [ 30] all sinned, Rom. 5. 12. For so the words are in the original, and not as it is commonly translated, for as much as all men have sinned.

IV. Object. In the second commandment, the Lord threateneth to visit the sins of the Fathers upon the children, to [ 35] the third and fourth generation. Therefore they bear not their own burden, but part of their parents burden: and parents do not bear their own whole and entire burden, but their children for them. Ans. The clause in the second commandment, of visiting the sins of the fathers upon the children, doeth not contradict that of Ezek. 18. 19. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the same soul that sinneth, that shall die. For they are reconciled, v. 14, 17. If he (that is, a wicked man) beget a son that seeth all his fathers sins, which he hath done, and feareth, neither doth the like—he shall not die in the iniquity [ 5] of his father, but shall surely live. Therefore the threatening in the second commandment, is not to be understood absolutely, as though God would always plague the children for the fathers sin, but conditionally, if they persist and continue in their sins, walking in their ways, and treading in their steps. [ 10] And the same answer is given in the second commandment, that God will not visit the sin of the fathers upon the children, save upon those that hate him. It may be said, The sins of the parents are not vindicated upon the children, because the punishment inflicted upon their posterity, is not felt of the parents. [ 15] Ans. First, children are (as it were) a part of their parents, and therefore they being punished, their parents are punished with them. Secondly, it is a corrasiue and a torment to parents, to know th •• their children shall be severely punished and afflicted [ 20] Thirdly, the punishment of posterity hath a relation to the parent, seeing God hath threatened he will punish the children which walk in the wicked ways of their forefathers, that so he may testify, how extremely he abhorreth both their sin, and the sin of their progenitors. Fourthly, the parents [ 25] sin, is often a cause of the children's sin, seeing that God in his just judgment, curseth a wicked man's posterity, by leaving them to themselves, to blindness of mind, and hardness of heart, that so they may fulfill the measure of their fathers, as our Savior Christ speaketh, Matth. 23. 32. And by their own [ 30] sins, may justly pull upon them condign punishment. Lastly, God doth more manifest his wrath against the sin of the parent, by punishing the child.

Object. V. Numb. 25. 4. The chiefest of the Israelites were hanged up before the Lord, for the fornication and idolstrie, [ 35] of the people: therefore they did not bear the burden of their own sin. Ans. They were punished for their own sin, for they consented to worship the idol, and commit folly with the daughters of Moab: or r • there were principal ring-leaders, and first actors in this Commick-tragedy, as may appear by the practice of Zimri Prince of the family of the Sime • nites, v. 6. in bringing C • sbie a Madianitis • woman, into his tent, in the sight of Moses, and the whole congregation. Therefore because they did not hinder them from committing this fact, as they might, being in place of government, but did partake with them in the sin they are first punished, & that more severely: for a thousand [ 5] of them were hanged up the same day, v. 4. the rest of the people, to the number of 23 thousand, were slain by the sword, at the commandment of God. v. 5. to which Paul had an eye, when he said, that there fell in one day 23 thousand. 1. Cor. 10. 8. meaning of the common sort, excluding those that were hanged [ 10] up: for in all there were 24 thousand. Num. 25. 9. Thus the contrarieti • which seems to be betwixt those two places, may be better accorded, then to say (as some do) that the pen-men, or scribes, failed in copying out the books. Or (as others) that it was 〈 in non-Latin alphabet 〉 in Paul: or as others, that Paul is not [ 15] contrary to Moses, seeing that if there were 24 thousand, (as Moses saith,) there were 23 thousand: for there is no reason why the Apostle should use the less number rather then the greater, (except that which I have said) considering the greater is [ 20] as round a number as the less.

Object. VI. David sinned in numbering the people, and they were punished for his sin: Achan sinned, and the people fell slain before the men of Ai: therefore every man doth not bear his own entire burden. The like may be said of the [ 25] children of the Sodomites, and of the first borne of the Egyptians, who bare the burden of their parents sin. Ans. The people were punished for their own sins: and so was David, albeit not in his own, but in their persons: for God punished him in his kind, in destroying the people with that fearful [ 30] plague, in whose great multitude he had gloried so much. Indeed their punishment was occasioned by his sin: but caused by their own: for no man, though never so holy, is without sin, and therefore none but deserve punishment: nay, it is God's mercy, that we are not consumed. Lam. 3. 22. [ 35]

And albeit all the infants perished in the Deluge, and in the overthrow of Sodom and Gomorrhah, which could neither imitate, nor approve the actions of their forefathers: yet their death was deserved. For though infants be truly called innoc •• ts, in regard of actual sin: yet they are not innocents in regard of original: for from the womb they carry a wolvish nature, which prepares them to the spoil, though they never did hurt: the Scorpion hath his sting within him, though he do not always strike: and though a Serpent may be handled whilst the cold • ath benumbed him; yet when he is warmed, he will hiss out his venomous poison. Mans practice doth [ 5] clear God of injustice in this behalf, in killing the young cubbes, as well as the old fox: the wolves whelps, as well as the damme. Albeit if we speak of their final estate, and come to particulars, we are to leave secret judgments to God. The [ 10] example of Achan is more difficult, seeing that for his sin, 36 of the people were slain, Josh. 7. 5. and his whole family rooted out, v. 25. who were not consenting to his fact, nor guilty of his sin. Yet something may probably be said in this case. First, that they were guilty of this his sin in part, in not punishing [ 15] theft so severely as they ought to have done, which was a means to embolden Achan to steal the execrable thing. Secondly, that private good must yield to the public; as the life of every particular person to the general good of the whole Commonwealth: thus soldiers in the wars, redeem [ 20] the public peace by the loss of their own lives: now the manifestation of the glory, of the wisdom, power, and justice of God, is the public good of the whole Church: therefore men's private good, even their lives, must give place to it: especially considering he never inflicts temporal punishment for [ 25] the public good, but he respects therein the private good of his Elect, whom he corrects in judgment, not in • urie. Thirdly, howsoever Achan did bear the burden of his own sin; this judgment might be inflicted upon them for their good: for temporal punishment, yea death it self, is sometimes inflicted for the good of those that are punished, as we see in the [ 30] children of the Sodomites, many whereof (no doubt) were taken away in mercy, lest malice should have changed and corrupted their minds: and sometime for the terror of others, to be a warning piece to make them take heed; and sometime for [ 35] both: as it may be it was in this particular. Fourthly, sin committed by a particular man, that is a member of a politic body▪ doth after a sort belong to the whole body: thus the Lord saith, that blood defileth the land, which cannot be clēsed of the blood that was shed therein, but by the blood of him that shed it. Numb. 35. 33. And thus Achan's sin, though not known to the people, made the whole army guilty before God, till he was put to death. Josh. 7. 11, 12. Lastly, if the tithing of an army, for the offense of some few, have been thought lawful and just: why should the death of 36 men seem unjust for the [ 5] sin of Achan, especially considering it was to make the people more provident to prevent and take heed of the like evil? If these reasons satisfy not, yet let us rest in this, that God's judgments are often secret, but always just. See August. lib. quaest. in Josh. q. 8. and Calvin in 7. cap. • osh. [ 10]

Object. UII. If every man must bear his own burden, David shall as well bear the burden of his murthering Uriah, by the sword of the children of Ammon, as Saul the murthering of himself with his own sword, Peter his denying Christ, as Judas his betraying him, &c. Ans. By the sentence of [ 15] the Law, everyone is to bear his own burden, and to satisfy for his own sin, in his own person: but the Gospel, (the second part of God's word,) makes an exception: which is, that they which have their sins set upon Christ's reckoning, shall not give account for them again: and those that have the burden [ 20] of them laid upon his shoulders (who hath borne our sins in his body upon the cross, 1. Pet. 2. 23.) shall not bear the burden of them themselves at the last judgment. Therefore true believers, which have Christ their surety, satisfying the rigor of God's justice for them, shall not answer or satisfy [ 25] forth̄ themselves: for they are freed by him from a threefold burden. First, frō the burden of ceremonies (& so consequently of human laws and ordinances) which were a yoke (as Peter saith) which neither we, nor our fathers, were able to bear. Act. 15. Secondly, from the burden of miseries, and crosses, which [ 30] befall men in this life. He doth ease us of this burden, by his word and spirit, either in removing them away, Psal. 81. 7. or in giving strength and patience to bear them, 2. Cor. 12. 9. or in mitigating & proportionating them to our strength. 1. Cor. 10. 13. Thirdly, from the burden of sin, as well original, as [ 35] actual, in being made sin, that is, accounted a sinner, and made a sacrifice for sin, for us: as also by easing them that are heavy laden, in pacifying the perplexed conscience. Matth. 11. 28. It will be said, if Christ bear the burden of our sins, every man shall not bear his own burden. Ans. Both be true, and may well stand together: for Legally, every man is to bear his own burden, the Law requiring personal obedience, or satisfaction, or both. Evangelically, Christ our surety doth bear the burden of them, and satisfy the justice of God for them. 1. Pet. 2. 23.

Use. Hence we learn, first, that no man can pay a ransom [ 5] for his brother, or redeem his soul from death, or satisfy the justice of God for his sin, seeing that every man by the tenor of the Law, is to bear his own burden: and by the Gospel, none can be our surety but Christ.

Secondly, here we see the nature of sin, that it is a burden [ 10] to the soul: for it is heavier then the gravel of the earth, and the sand of the sea. It is a burden to the wicked Angels, for it weighed them frō the highest heaven, and made them fall like thunderbolts into the lowest hell. To man: for as David saith, it is like a gri •• ous burden, too heavy for him to bear. Psal. 38. [ 15] 4. To God: for the hypocritical and ceremonial service of the Jews, was such a burden unto him, that he was weary to bear it. Isa. 1. 14. Behold, I am pressed under you, a • a cart is pressed that is full of sheaves. Amos 2. 13. To the creatures, who groan under this burden, being by man's sin subject to vanity, [ 20] and corruption. Rom. 8. 20, 21. Hence it followeth then, that those which feel not the weight & burden of their sins, are dead being alive, as Paul speaks in another case. 1. Tim. 5. 6.

Thirdly, we are not to wonder, that sin being so heavy [ 25] a burden, should be made so light a matter, by carnal men: for it is a spiritual burden, and therefore no marvel, though it be not • elt of them that are all flesh, and no spirit.

Fourthly, this shows that the more a man doth feel the burden of his sins, the greater measure of grace and spiritual life he hath: and the less he feeleth it, the more he is to suspect [ 30] himself, that the graces of God do wane, and decay in him. For corruption is not felt by corruption, but by grace: & therefore the more a man doth feel the burden of his own corruption • , the more grace he hath. [ 35]

Fifthly, by this we see, that the greatest part of the world are dead in their sins, in that they have no sense nor feeling of this heavy burden. There is indeed great crying out of the stone in the reins, because it is felt to be a great • orment to the body: but there is little or no complaining, of the stone in the heart, because men want spiritual life, and sense to discern it. All men can take pity upon a beast, if he lie under his burden, and will be ready to help him up again. But all have not the like sight and sense of the spiritual burden of sin, not sympathy of the misery of their brethren, groaning under it. [ 5]

Sixthly, whereas Paul saith, Every man must bear his own burden, he meeteth with the profaneness and Atheism of our time, when men make a mock at the day of judgment, & the strict account that every man is to give for himself. The Jews were wont to • east at the threatenings of God, denounced [ 10] by the Prophets, and to call the visions of the Prophets, o • us Iehouae, the burden of the Lord, in a merriment, using it a • a by-word. Ierem. 23. 34, 36, 38. Thereby signifying that the threats of God, were but vain bugs, or scar-crows, which might perhaps terrify children, but could not heart them. The [ 15] like profaneness, infidelity, atheism, hath crept into the minds of many, who otherwise pro • esse the Gospel, which they testify by their speeches, in saying, they are sure, sin is nothing so ugly, hell is not half so hot, nor the devil hal • e so black, as preachers say they are: or if they be, they are sure [ 20] they shall not go loaden alone, with the burden of their sins, but shall have company, & shall perhaps abide the brunt as well as their fellows. But alas, they know not that the burdē of sin is intolerable, that it will eternally press thē down to the gul • e of hell, & that they shall never be able to be rid or eased of it. [ 25]

Seventhly, we are here admonished to take heed of every sin, for there is no sin so small but hath his weight, and such a weight, as will press down to the bottomless pit, Ro. 6. 23. And though some be greater then others, and sink a mā deeper into condemnation, yet many small sins will as easily [ 30] condemn, as a few great. Like as sands, though but small in quantity, yet being many in number, will as soon sink the ship, as if it were laden with the greatest burden.

Eighthly, seeing the guilt and punishment of sin, is so heavy a burden, we are to ease and disburden our selves thereof. [ 35] And that we may do this, we must labor to feel the intolerable weight of it, pressing▪ and oppressing the conscience. Therefore as those who in their sleep are troubled with the Ephialtes or mare, feeling (as it were) a great mountain lying upon them, and pressing them down, would give all the world the weight might be removed. So we feeling the weight and burden of our sins, are to labor to be disburdened and eased thereof: & this we shall do by our repentance toward God, and faith in Christ. Math. 11. 28. Come unto me all ye that are weary, and laden, and I will ease you. [ 5]

In these words the Apostle layeth down another rule touching the maintenance of the ministry, and competency of allowance, for the ministers of the word: for it seemeth that the [ 15] ministry among the Galatians, was at that time much neglected, at least not so respected as it ought.

In handling of the rule, I will first show the meaning of the words; secondly, the reasons of the rule: thirdly, the objections against it: lastly, the doctrine, and uses, that are to be gathered [ 20] from it.

The meaning.

Let him that is taught] The word translated taught, signifieth him that is catechized, or taught familiarly, by word of mouth, or lively voice, as when children are taught the first [ 25] principles of religion. But here it hath a larger signification (as Oecumenius hath well observed) for him that is any way taught and instructed, whether it be in the first principles, and rudiments, or in points of greater difficulty; whether plainly, and familiarly, (as catechizers use to do:) or more profoundly, [ 30] for the instruction of the learned.

Taught in the word] What needs this addition (may some say) is there any catechizing without the word? Answ. The Apostle addeth in the word, to show that he meaneth not so much the doctrine of Christian religion, contained in the scriptures, [ 35] as the doctrine of the Gospel, which by an exoche, or peculiar excellency, is called the word. Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia: which is expounded, v. 10. to be the preaching of the Gospel: Thus it is used, Act. 14. 25. when they had preached the word in Perga. Mark. 4. 14. The sower soweth the word. And so in sundry other places. And it is further called the word of the kingdom, Matth. 13. 19. because it teacheth what is the kingdom of grace, and glory: and because it being believed, or (as the Apostle speaks) being mingled with faith in our hearts, doth make us freedenizens of the kingdom [ 5] of grace in this life; and doth advance us to the kingdom of glory, in the life to come. Secondly, it is called the word of God, because he is the author of it, and no creature, man, or angel, 1. Thess. 3. 13. Thirdly, the word of salvation, Act. 13. 26. because it shows the way and means of attaining salvation. [ 10] Lastly, the word of life, Act. 5. 20. because it doth not only show the narrow way, that leadeth to eternal life; but is in it self a lively word, and mighty in operation, Heb. 4. 12. For as the powerful word of God in the beginning, did give being to things that were not; so the Gospel (being the power of God to salvation, [ 15] to everyone that believeth,) doth make new creatures, by the immortal seed of the word.

Make him that taught him] q. d. catechized him. Yet as before it must be taken generally for any kind of teaching, or instruction; for so the word is used else where in scripture, as [ 20] Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giveth us no just occasion to speak of the original, manner, use, and profit of catechizing.

Partaker of his goods] By goods he understandeth food, raiment, lodging, books, and other necessaries without the [ 25] which, a minister of the word cannot follow his calling, for Paul calleth these goods, according to the common opinion, which so judgeth of them. Luk. 12. 19. Soul, thou hast much goods laid up for many years. Luk. 19. 25. Son, remember that thou in thy life time receivedst thy good things. [ 30]

Make them partaker] That is, communicate, afford, give unto them these temporal things, seeing they give you spiritual.

Of all his goods] Not in giving all away, but imparting to their teachers what they stand in need of, accounting nothing [ 35] to dear for them. The Papists upon this ground, take tithe of all, as the Priests did in the Levitical law: whereas Paul speaks nothing of tithes.

There are four principal duties, which the people are to perform to their Pastor, three of them are recorded else where in Scripture. The first is, to hear them as Ambassadors sent of God, with reverence. The second is, to obey them, and submit themselves unto them in the Lord. The third, to love and honor them for the work sake. The fourth, the Apostle speaks of in this place, to give them not only countenance, but also maintenance. [ 5]

The reasons of this rule are many and weighty.

We are bound (even by the bond of nature) to maintain our parents if they be in want; because they maintained us, and gave unto us our being: Paul saith, It is an honest thing, and acceptable [ 10] before God, for children to recompense their parents and progenitors, 1, Tim. 5. 4. Now if this be so, men are bound by the same right to maintain their spiritual fathers in Christ, that have begotten them a new by the preaching of the word: as Paul saith, He traveled in pain of the Galatians, till Christ was [ 15] formed in them. Gal. 4. and that he begat Onesimus in his bonds Philem: v. 10. And 1. Cor. 4. 15. In Christ Jesus I have begotten you through the gospel. Hence Paul commendeth the Galatians, Gal. 4. 15. for that if it had been possible, they would have plucked out their cies, and have given them him. And surely [ 20] we owe unto our spiritual parents, and fathers in Christ, not only this temporal trash, but even our selves, as Paul saith to Philem. v. 19. Aibeit I do not say unto thee that thou owest unto me, even thine own self.

II. It is a law of nations, and a conclusion grounded upon [ 35] common equity, that those that watch, labor, and spend thenselves, as a candle, to give light to others, and that for the common good of all, should be maintained of the common stock by all. And the Lord chargeth all the twelve tribes, even all Israel. Deut. 12. 19. Beware that thou for sakest not the Levite, so [ 30] long as thou livest on the earth.

III. Every trade, calling, and condition of life, is able to maintain them that live therein (as experience shows:) therefore we may not think, that the ministry, being the highest calling, should be so base, or barren, as that it cannot competenly [ 35] maintain them that attend thereupon.

IV. The ministers are the Lord's soldiers, his captains, and standard-bearers, and therefore are not to go a warfare at their own cost: the Lord's laborers in his vineyard, and therefore are worthy of their wages, and ought to eat of the fruit of the vineyard: the Lord's shepherds, set over the flock of Christ to feed his sheep, and therefore ought to eat of the milk of the flock. And seeing it was forbidden that no man should muzzle the mouth of the ox, that treadeth out the come: shall we think, that God would have those that thresh in his floor, and separate the wheat from the chaff, the precious [ 5] from the vile, to be muzzeled, or not to live upon their labors? for they are worthy double honor, that is, all honor, reverence, help, and furtherance, which labor in the word and doctrine. 1. Tim. 5. 17. [ 10]

V. The Ministers are to give themselves wholly to reading, exhortation, doctrine, and to continue therein. 2. Tim. 4. 13, 15, 16. they are wholly to devote themselves to the building of the Church, and to the fighting of the Lord's battles: and therefore not to be entangled with the cares of this life. 2. Tim. 2. 4. therefore [ 15] they are to have their pay, and their allowance, that so they may attend upon their callings, without distraction.

VI. It is the ordinance of God (as Paul saith, 1. Cor. 9. 14.) that they which preach the Gospel, should live of the Gospel: therefore those that do not their endeavor, and enlarge not [ 20] their liberality to uphold and maintain the Ministry in good estate, they withstand (as much as in them lieth) the ordinance of God: besides, they wast and make havoc of the Church of God: and are guilty of the blood of all that perish for want of instruction. [ 25]

I add further, it is the will of God, that the Ministers which labor in the word and doctrine, should be plentifully and liberally provided for: (yet with moderation, that they draw not all men's wealth into their purses, as the Pope and Church of Rome have done into their coffers, of whom it is truly verified, [ 30] Religio peperit divitias, sed filia devoravit matrem.) which I prove from the Levitical law: for the whole land of promise, being no bigger in compass then Wales, or the fourth part of England: yet yielded unto the Levites, at the appointment of God, besides the share which they had out of the sacrifices, [ 35] besides tenths, first fruits, &c. 48 Cities, with their suburbs.

It may here be demanded, whether the Ministers of the word are now to be maintained by common contribution, and liberality of the people, or not?

Ans. We must consider, that if the Ministers be sufficiently provided for, by set stipends, as by some foundation, or by the revenues of the Church, men are not bound to contribute unto them, and make them partakers of all their goods; although in regard of thankfulness, they owe unto them even themselves, as Paul telleth Philemon; but only such as have not else [ 5] wherewith to maintain themselves. And we must consider the reason why Paul commandeth all that are instructed in the word, to make them that instructed them partakers of their goods, to wit, because in Paul's time, and long after, the Church was not endowed with lands or goods, whereby the Ministry [ 10] might be upholden, neither had it public Christian Magistrates, but was under cruel tyrants in persecution: and therefore those that were taught in the word, were to maintain their teachers by liberal cōtribution, otherwise they might starve: but now the Church being greatly enriched, they may without [ 15] contribution be sufficiently maintained of the Church goods.

And that it is much more convenient for the Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntary contribution, it may appear [ 20] by this, in that it cuts off sundry inconveniences which in voluntary contributions either cannot be, or are hardly avoided. First, slatterie, and suspicion of flattery, in being thought to have some persons in admiration, because of advantage. Secondly, the poorer sort are no way disgraced by this means, as [ 25] they should be in contributions, except they did give ratably as the rest. Thirdly, dissembling and deceit, in making as though they received little, when as they have much, is cut off in a set stipend. Fourthly, the evil disposed would not so easily cast off their minister, and seek a new that would teach for [ 30] less; or would give nothing at all, if they were touched to the quick, and galled for their sins. Fifthly, ostentation in some in giving much, and disdaining those that give less. Sixthly, suspicion of covetousness and filthy lucre in the ministers in seeming to take of those to whom they ought to give. Seventhly, [ 35] disgrace of the ministry, in gathering themselves, or sending others to gather the people's liberality from door to door. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood under the Levitical law.

In the next place, I will answer the common objections that are made to the contrary, by such as think it is as easy a matter, to say service in the church, as to do service in the house: to stand at the altar of God, as to follow their masters plough; to preach in the pulpit, as to talk in the tauerne.

I. Object. 2. Thess. 3. 10. They which will not work, must not [ 5] eat. But Ministers never plow, nor sow, nor hedge, nor ditch, nor use any painful labor: for of all men they have the easiest lives: their greatest pains is to read over a few books, or to speak a few words, once or twice a week. Therefore they are not to be maintained. Ans. There is a twofold labor, one of [ 10] the body, another of the mind: now albeit the ministers do not weary themselves in bodily labor, yet they are not therefore idle: for the labors of the mind, do fair exceed the labors of the body: they are more painful, they spend the spirits more, they consume natural moisture, and bring old [ 15] age sooner. The holy Ghost calleth the ministry, the work of the ministry. Eph. 4. 12. nay, a worthy work. 1. Tim. 3. 1. therefore Paul saith, that those Elders are worthy double honor that labor in the word and doctrine. 1. Tim. 5. 17. and he exhorts the [ 20] Thessalonians that they would know them that labor among them; and that they have them in singular love for their works sake. 1. Thess. 5. 12, 13. Hence it is that the Scripture doeth usually compare the work of the ministry, to the most toilsome labor that may be, as to the work of the husbandman, to [ 25] setting, to plowing, to sowing, to reaping, to the labor in the vineyard: and the minister, to a builder: to a shepherd, that watcheth his flock; to a soldier that fighteth in the wars, &c. Again, we may not judge of the painfulnes of the calling, by the outward appearance: for so a man would think a King [ 30] had the easiest life of all; when as the truth is, the toil which he takes and the cares wherewith he is possessed, do exceed all other cares: if a man knew the travail that is required to the welding of a scepter, and the pain that is taken in wearing of a heavy crown, he would hardly stoop down, to take the [ 35] one into his hands, or to set the other upon his head. The master builder doth not hewe the stones, nor work the mortar, nor carry the rubbish, nor any such drudgery; but only standeth by, & directeth the workmen; & yet his labor is double to any of theirs. The master of the ship (a man would think) were idle, and did nothing: he stands not to the tackling, he stirreth not the pump, he driveth not the oars, he soundeth not the deep, he rideth not the ropes; but only sitteth still at the stern, and looketh to the pole-star, and guideth the compass; yet his labor passeth all the rest: were it not for him, the ship would run her self under [ 5] the water, or strike upon the rocks, or be split upon the sands, or fall soul with another (as mariners speak.) Even so for all the world fareth it with the Ministers of the word: they seem to sit still, to be at ease, to do nothing; and yet [ 10] their labor is double and treble to other men's bodily labor, except they be unfaithful, and do the work of the Lord negligently.

II. Object. Paul labored with his hands in making of Tents, Act. 18. 3. that he might not be chargeable to any, Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintain [ 15] themselves, by their handy labor, & not be chargeable to the Church. Ans. Paul's example proveth not, that the minister ought to live by the labor of his hands: for first, himself received a contribution of the Philippians, when he was absent frō [ 20] them Philip. 4. 16. When I was in Thessalonica ye sent once, and afterward again for my necessity. Therefore if Paul received exhibition from other churches, where he did not labor, it is lawful for the ministers to receive of those whom they do instruct. Secondly, consider the reasons why Paul would not [ 25] take wages of the Church of Corinth, & some others. I lest he should be a burden unto them. 2. Thess. 3. 8. We wrought with labor and travel, day and night, because we would not be chargeable to any of you. 2. Cor. 11. 9. In all things I kept and will keep myself, that I should not be grievous unto you. II. That he might [ 30] give a president or example to others to tread in his steppes. 2. Thess. 3. 9. Not but that we had authority, but that we might make our selves an example to them to follow us. III. That he might manifest what his end was in teaching the Gospel, not to seek himself, but the salvation of his hearers. 2. Cor. 11. 14. I seek not yours, but you. And verse. 19. We do all things for your edification. [ 35] Philip. 4. 17. Not that I desire a gift, but the fruit which may further your reckoning. IV. That he might confound the false Apostles, which taught not freely, but received wages for their labor, whereas he received none: or lest they should, slander him and his ministry, if he should receive wages: that he did it for filthy lucre. 2. Cor. 11. 12. But what I do, that will J do, that I may cut away occasion from them which desire occasion, that they might be found like unto us in that wherein they rejoice. Therefore Paul's example is altogether impertinent, & proves nothing. For 1. he himself took wages: 2. when as he refused [ 5] it, it was upon special consideration: 3. he did not only permit, but also command that the ministers should be maintained.

III. Object. Math. 10. 8. Freely ye have received, freely give: therefore as it was unlawful for the Apostles to take any reward [ 10] for their labor, so is it for preachers at this day. Ans. I. This text is specially to be understood of the extraordinary gift of working miracles, which Christ having freely bestowed upon them, he would have them to use freely, not seeking thereby to enrich themselves by exacting or taking anything, [ 15] or to win reputation and glory among men. II. If we understand it of the whole ministry, as well of preaching, as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make merchandise of the [ 20] word of God setting it to sale, in preaching the word with purpose to benefit themselves, to feed their bellies, or to get a name and reputation in the world, which is forbidden in other places, as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God, the discharge of their duties, and the salvation of their hearers. [ 25] Great reason there is of this precept. 1. Because the graces of God exhibited unto us in the preaching of the word, are so precious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man saith, therefore Peter said to Simon Magus, Thy money [ 30] perish with thee, because thou thinkest that the gift of God may be obtained by money, Act. 8. 20. 2. Because it is not in man's power to sell them, seeing he is not Lord over them, but steward and dispenser of them, 1. Cor. 4. v. 1. 3. Because that which God hath given freely, ought not to be sold basely: seeing by that means, that is made saleable, which God would have free, [ 35] which kind of merchandise is used in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sins, and set even heaven it self to sale, for a small sum of money. III. This text must so be expounded, as that it cross not other precepts in this commission, and that Christ be not contrary to himself, which he should be, if it were unlawful for preachers to take anything for their pains: for in the 10. verse he saith, The workman is worthy of his meat: therefore he may receive it: and verse 11. he enioyns them to inquire in every town where they came, who is worthy, and there abide. [ 5] Therefore they were not utterly barred from taking all necessaries, for they might take their lodging, their food, their raimen • ; with this they were to be content, and more then this they might not take, though it were offered them, or forced upon them. Ti 〈…〉 Elisha refused the gift offered him by Naaman [ 10] for curing his leprosy, least God's gifts should be made a ga 〈…〉 e, or least that which was given to set forth God's glory immediately, should be an occasion of satisfying men's greedy desires.

IU. Object. Math. 10. 9. The Apostles are forbidden by [ 15] Christ, to possess gold, or silver, &c. Answ. We may not precisely urge the letter of the text, for so we shall make the Apostles practice contrary to Christ precept: & so he should condemn himself, for he had his bag, which Judas bare. He had [ 20] besides his upper garment, John. 13. 4. and coat without seam. John. 19. 23. Luk. 22. 36. Peter had sandalls, Act. 12. Paul had a c • oak, 2. Tim. 4. Yea Christ afterwards saith unto them, But now he that hath a bag let him take it, and likewise a s • rip, &c. II. It was a temporary precept, given them in commission only [ 25] for that present, and their going without gold, silver, a scrip, two coats, shoes, a staff, signifies, that they should go in haste, committing themselves wholly to the providence of God, not caring for provision, or victuals, which is signified by a scrip, by silver, & gold: nor of change of raiment, signified by [ 30] two coats: nor of defending themselves against violence, by the staff.

Use. Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken [ 35] from the good pleasure of God, who hath ordained that man should be taught by man, partly because of man's weakness, who could not endure the glory & majesty of God, speaking unto him: partly, that nothing might be ascribed to the excellency of the instrument, in the conversion of men, but that God might have all the glory of it, as the Apostle speaks, 2. Cor. 4. 7. We have this treasure in earthen vessels, that the excellency of that power, might be of God, and not of man. There is setdown, Deut. 5. v. 23. &c. a notable ground for the institution of the holy ministry by man, instead of God's lively voice [ 5] from heaven. And it was one of the ends which God had in giving his law in so great majesty, to teach us, that it is for our good, that he doth not instruct us with his own lively voice from heaven, and speak unto us in his own person: and that therefore we should be content, nay desirous rather to be [ 10] taught by man. For when the people desired that they might not hear the voice of the Lord anymore, but that Moses might speak unto them, the Lord answered, They have done well to say so, I will raise them up a Prophet from among their brethren, like unto thee, and I will put my words in his mouth, and he [ 15] shall speak unto them all that I command him. Deut. 18. 17, 18. This crosseth the curiosity of those, who not contenting thenselves with the word of God delivered by the ministry of man, desire that God would speak unto them with his own mouth from heaven. For the Israelites found it by experience, [ 20] that it was a fearful thing, full of horror and astonishment to hear the voice of God, therefore they desire they may hear it no more, lest they die. Deut. 18. 16. But the Anabaptists object that under the N. T. all shall be taught of God. John. 6. v. 45. and they shall not teach every man his neighbor, and every man his brother, [ 25] saying, Know the Lord. Therefore the public ministry is now needless. Ans.