Commentary on Galatians 1-5

Church and people of God. The devil maketh war with the remnant of the woman's seed, which keep the commandment of God, and have the testimony of Jesus. Apoc. 12. 17. The malignant Church persecuteth the Church of God, as we may see in their types, namely, in Cain hating and persecuting [ 35] Abel; Ishmael, Isaac. Esau, Jacob. Which they did only because they saw their own works to be evil, and theirs to be good. 1. John. 3. 12. And if it be demanded, why those that preach the word plainly and powerfully to the consciences of men, in evidence of the spirit; are so extremely hated and maligned? Ans. It is for no other thing, but even for the works sake, for which they ought to be reverenced, 1. Thess. 5. 13. and because they prophecy not good unto them, but evil, 1. King. 22. 8. that is, preach not pleasing things, by sowing pillows under their elbows, and lulling them asleep in the bed of security, but denounce the [ 5] judgments of God against them, and so disquiet and trouble their guilty consciences. And what (I beseech you) is the reason why those that make conscience of sin, are so maligned of the wicked world, and branded with the black names of Puritans, and Precisians, but this, which our Savior Christ giveth, [ 10] John. 15. 19. Because they are not of the world, therefore the world hateth them? Now all this cometh to pass, by reason of that enmity which God hath put betwixt the woman, and the serpent; his seed, and her seed. Gen. 3. 15.

This teacheth us, first, that we should suspect our selves, that [ 15] our hearts are not found, nor our practice sincere, when all men speak well of us: for true profession is always accompanied with persecution. Woe be to you, when all men speak well of you. Luk. 6. 26.

Secondly, that we must not be discouraged in our profession, [ 20] though there be never so many that make opposition, or so mighty that raise persecution against us. Though they tell us as they did Paul, Act. 28. 22. Concerning this sect, we know that everywhere it is spoken against: or take us up with Nicodemus, John. 7. 52. Art thou also of Galilee? search and [ 25] look, for out of Galilee ariseth no Prophet. In these blasts and storms of temptations, we ought to make that saying of Christ our anker hold, Blessed is he that is not offended in me. Mat. 11. 6.

Lastly, that we think it not strange when we find affliction, or meet with persecution. 1. Pet. 4. 12, 13. [ 30]

Here the Apostle preventeth and objection, which might be made against his former conclusion. v. 12. For it might be said, Paul did them wrong in standering them, to urge circumcision only because they would avoid persecution, when as they did it, as zealous observers of the Law. To this he answereth negatively, that whatsoever they did pretend, they intended no such thing. And he proveth his former assertion, by two arguments, and withal describeth the false Apostles by two other [ 5] properties. His first reason may be framed thus: If they did urge circumcision as being zealous of the Law, and having conscience of the observing thereof, they would keep it themselves, as well as compel others to the keeping of it. But they keep it not themselves. Therefore they urge it not in conscience [ 10] to have it obeyed, but for some sinister ende. The second reason is this. They that propound no other end to themselves in urging of circumcision, but vaunting and boasting in the flesh: they seek not the observation of the Law: But these seducers, urge circumcision, and other ceremonies, that they [ 15] might glory in the flesh: Therefore they seek not the observation of the law. So that here we have two other properties of false teachers. The first is, to compel men to the observing of that, which they will not observe themselves. For thus these seducers urged the ceremonial law. Resembling herein the Scribes, [ 20] and Pharisees, who bound heavy burdens and grievous to be borne, and laid them on men's shoulders, whereas they themselves would not move them with one of their fingers. Matth. 23. 4. The Popes, and Prelates of the Romish Church, are notorious in this kind, in urging men to make conscience of that, which they themselves [ 25] will not keep, to practice that which they will not perform, and to believe that, which they count false, and fabulous. For first, they strictly require regular obedience to be performed of their novices, and others, to their generals or governors, specially to the Vicar of Christ, and See of Rome; [ 30] whereas they will not be subject to the higher powers as they ought, Rom. 13. 1. nor obedient to governors, as it is required, 1. Pet. 2. 13, 14. Nay, their practice is notorious in these four particulars. First, in freeing children from obedience to their parents. Secondly, in exempting their shavelings from [ 35] subjection to the civil Magistrate. Thirdly, in freeing subjects from their oath of allegiance to their Sovereigns. And lastly, by advancing that man of sin above all that is called God, or worshipped, and giving him power to depose Princes, to dispose of crowns and kingdoms, and to impose laws which shall properly bind the conscience; yea to tread Kings and Emperors under his feet, and cause them like vassals to hold his stirrup. Again, they compel others to fast, especially in Lent, when as they in the mean time feast; their fast being to eat fast, and drink fast, in mortifying the flesh with their Indian capons, and peacocks, and that upon good friday; whereas to [ 5] eat white-meats upon that day, should be in others a mortal sin. Further, they bear the poor people in hand that Indulgences are means to remit sins; and that those that are excommunicated by the Pope are in a damnable estate: whereas [ 10] many of them, account Popes bulls to be but bullae, mere trifles, and such as buy them, stark tools; witness the speech of the Duke of Ualence, bastard to Pope Alexander the sixth, who having lost certain thousand crowns at a throw at the dice; Tush (said he) these are but the sins of the Germans. And that of Charles the fifth (though a favorer and maintainer [ 15] of the Roman religion) who, being menaced by Pope Paulus the third, with excommunication, if he would not yield up Playsance into his hands, let him understand by his Ambassador, that he would thunder at S. Angelo with his canons and [ 02] artillery, if he would needs be thundering out his excommunications. Lastly, they urge confession of Purgatory, almost as an article of faith, whereas some of them are so far from believing it, as that they think there is neither heaven, nor hell, witness the speech of Pope Leo the tenth, to Cardinal Bembu • : [ 25] O Bembus, what riches have we gotten by this fine fable of Iesiu Christ? By this we are contrarily admonished, to practice that we profess: the Ministers of the word, especially, ought verba vertere in opera, (as Jerome speaketh) that is, to turn words into works, that their lives may be real Sermons to the [ 30] people: for otherwise they pull down with one hand, as fast as they build with another. Let us consider how Peters bad example, is said to have compelled the Gentiles to live as the Jews. Gal. 2. 14. For actions abide, and are of force, when words pass as the wind. [ 35]

Moreover, upon this dependeth another property of seducers, which is, to set a fair gloss upon the matter, and to wake the world believe, they do these and these things, for such and such ends (as these false teachers did, pretending religion and conscience, but intending freedom from the cross, and their own vain glory) whereas they mean nothing less: like Herod, who made show of worshipping Christ, when his purpose was to have destroyed him. Matth. 2. This property and practice is, and hath been usual, specially in the Church of Rome. For generally, they would have the world believe, that the Popes triple crown, & Hierarchy of that Sea, is for the maintenance [ 5] and defense of the Gospel: whereas all the world knows, it is only to keep their kitchins hot, to uphold their Persian pomp, and ambitious tyranny. Particularly, there be two political practices of theirs, which prove the point in [ 10] hand. First, it is well known, that Popes have never ceased from time to time, to solicit the Princes of Europe, to maintain the holy war (as they call it) pretending the recovery of the holy land, out of the hands of the Turks, and Sarracins: when as (at least in the beginning) they intended nothing less, [ 15] but that by this means they might set the East and West together by the ears, whilst they played their parts at home in Italy. The second, is their Shrift, or auricular Confession, which they practice for this end (as they say) that they may pacify distressed Consciences, by absolving them of their sins: when as the truth is, they first brought it into the Church, and do [ 20] still continue it, in a political respect, as being the only way in the world, to know all the secret purposes plots, policies, and practices, that are either in Church, or Commonwealth.

We are therefore here admonished to take heed of dissembling, [ 25] in making Christianity a cloak of impiety, or to pretend one thing, and intend another, like the heart pointing upward, and poising downward; for that will be a far fowler soloecisme thē that which the heathen committed with his hand, in pointing to heaven, whē he spake of the earth. But let us always [ 30] labor for sincerity, to be at least that which we pretend to be, or rather like Solomon's temple, whose windows were larger within then without, and not like the glow-worm, making a fair glittering show of that which we have not.

In these words Paul comes to the Reddition of the dissimilitude betwixt him and the false Apostles, his glorying and [ 5] theirs. In them we may consider two general points. First, wherein he would not glory in nothing, save in, &c. Secondly, the thing wherein he would glory, In the cross of Christ, whereof he renders a reason in the words following, taken from the effects which the cross wrought in him, For, by it, the world [ 10] was crucified to him, and he unto the world.

For the first: To glory, implies three things. First, to rejoice, exult, and triumph in a man's self, in regard of some good thing, or some supposed good. Secondly, to bewray this great exultation, by speech, or action, or both. Thirdly, by boasting [ 15] of it, to look for praise and applause of men; which glorying (according to the nature of the object, and the ende) is either good or evil. For if it have a right object, namely, the cross of Christ: and a right ende, the glory of God, it is good; otherwise it is evil: such as was this glorying of the false Apostles, and all other [ 20] carnal glorying, which is not in the Lord: for it is nothing else but vain glory. Vain I say, first, in regard of the things wherein men glory, which are either such as are not, as when man boasteth of that which he hath not, but would seem to have: or such as he hath not of himself. 1. Cor. 4. 7. or such as have [ 25] no continuace, but are transitory and fading, as all earthly things are, seeing man himself is but as grass, and all the glory of man, but as the flour of the field. Isaiah. 40. 6. Secondly, it is vain in regard of man, from whom we look for glory, and [ 30] admiration, seeing his judgment is erroneous. Thirdly, in regard of the ende, in not referring it to the main and proper ende, the glory of God, and the good of his Church. The Prophet reduceth all those things, wherein we ought not to glory, to three heads: wisdom, strength, riches: all which we have received, & thereof ought not to boast of them, as though [ 35] we had not received them. In particular, wisdom is not to be glorified in, seeing it is very defective, whether we speak of speculative wisdom, standing in contemplation, or practical, consisting in action: For in arts and sciences, as also in the secrets of nature, our ignorance is greater then our knowledge. He that knows not that be knows nothing in these things, let him read the book of Job, chap. 28. and 37, and 38. And as for wisdom in divine things, We know nothing as we ought to know. 1. Cor. 8. 2. for we know but in part, and see but as in a glass, darkly. 1. Cor. 13. 12. And as for practical wisdom, standing [ 5] in policy, it is not demonstrative, but merely conjectural, & therefore we cannot build upon it, considering in it there is the concurrence of so many causes that are casual, and of so many minds which are mutable. Solomon the great polititian had [ 10] experience hereof; for he thought that by joining affinity with his neighbor Princes round about him, & taking their daughters to be his wives, he should establish his own house, strengthen his kingdom, and draw the Heathenish Idolators to the worship of the true God. But all things fell out contrary to [ 15] this his plot and project: for it was so far from winning others to embrace true religion, as that it drew him to idolatry: and so far from stablishing his house, or strengthening his kingdom, as that it was the cause of the rending of the one, and the ruinating of the other. Constantine the great, was persuaded [ 20] that by building the city Constantinople in the confines of Europe and Asia, and there placing one of his sons, as his Lieutenant to keep his court, he should fortify his Empire, as with a wall of brass: But he was deceived, for the building of new Rome, was the decay of the old, and the dividing [ 25] of the Empire was the destruction thereof: So that it is truly said, policy is often the overthrow of polity.

Now if wisdom may not be gloried in, much less may strength, seeing that wisdom is better then strength, Eccles. 9. 16. seeing that the greatest strength of man, is not comparable [ 30] to that of Behemoth. Job. 40. and other brute beasts: seeing it is but the strength of flesh: seeing no power, nor might, can deliver from wrath in the day of wrath. Of all the puissant Princes, and plotting polititians, the Psalmist saith, They are so vain, that if they be laid upon the balance, even vanity it [ 35] self will weigh them down, Psal. 62. 9.

And as for riches, besides that they make us never a whitte the better, (nay oftentimes much worse) they are also vncerten. Solomon saith, they make themselves wings like an Eagle, and fly away. Pro. 23. 5. They may not unfitly be compared to Jonah his gourd, which flourished in the morning, yielding him content & delight, but shortly after (to his great grief,) it was stricken by a worm, and withered away. The like may be said of honors, and pleasures. For what more vain then to glory in honor, which is not in a man's power, seeing as the Philosopher teacheth, Honor is not in him that is honored, but in him [ 5] that honoreth: and therefore Courtiers are compared to counters, which stand sometime for pounds, sometime for pence, being now advanced, now debased, according to the pleasure of the Prince. Haman today highly honored in the court at [ 10] Shushan, the next day hanged upon a tree. To omit the examples of Job, and Nebuchodonosar, (in whom we may see the mutability of worldly dignity.) Consider it in the glass of these examples. First of Geliner a puissant Prince of the Vandals, who was brought so low, that he was enforced to request [ 15] his friend to send him a loaf of bread, a sponge, and a harp: a loaf, to slake his hunger: a sponge, to dry up his tears: a harp, to solace him in his misery. Of Bellisarius, (for prowes & honor, the only man then living,) who came to that miserable estate, that having his eyes put out, he was led in a string to beg [ 20] by the high way side, crying, Date obolum Bellisario. And of the victorious Emperor Henry the fourth, who had fought 52. pitched fields; and yet was driven to that exigent, as that he became a suitor for a poor Prebend in the Church of Spira, to maintain himself in his old age. And as for worldly pleasures, [ 25] least cause is there that any man should glory in them, seeing they are more vanishing then the former: seeing they are common to us with brute beasts: seeing they are mingled with much grief and vexation, for in the midst of laughter, the heart is sorrowful. Prov. 14. 13. And lastly, seeing they leave a sting [ 30] behind them, for the ende of pleasure is nothing but pain, as Solomon saith, The ende of rejoicing is mourning. For feasting & banqueting are often turned into surfeiting & vomiting: drinkings into palsies: lusts into goutes, &c. And if pleasures were but only painful, the matter were the less; but they are also [ 35] sinful. Ebr. 11. 25. and therefore in no wise to be gloried in.

By this we see that Paul had just cause in this earnest manner, to say, God forbid I should glory save in the cross of Christ considering that this boasting in outward things, is not only a fault of vanity, but also of impiety, as may appear by these reasons. I. God hath expressly forbidden it. Ier. 9. 23. Gal. 5. 26. II. He hath always severely punished it, as in David, for numbering the people in a vain-glorious mind. 2. Sam. 24. In Hezekiah, for showing his treasures in a bravery to the Ambassadors of the king of Babel. Isaiah. 39. In Herod, for ascribing to himself the glory proper to God alone, Act. 12. III. The [ 5] Saints of God have always abhorred it, as Paul doth in this place, and 2. Cor. 11. 30. If I must needs glory, I will glory in neine infirmities, as if he should say, I will be far from carnal boasting. IV. The heathen by the light of nature have condemned [ 10] it: the Gretian Orator calls it an odious, and burdensome thing. And the Roman Orator proves it be most true by his own practice, making his words which flowed from his mouth as sweet as honey, to taste as bitter as wormwood, by interlacing his own praises. [ 15]

Object. I. Paul gloried in something besides the cross of Christ, when he said, It were better for him to die, then that any should make his glorying vain. 1. Cor. 9. 15. Answ. Paul in glorying doeth distinguish his calling, from his person; Of such a one I will boast, of myself I will not boast, & I was nothing inferior [ 20] to the very chief Apostles, although I am nothing. 2. Cor. 12. 5. 11. Of his person or personal gifts he boasteth not: but only of his Apostolical calling, and his faithful discharge thereof, to the end he may stop the mouths of the false Apostles. Thus to confess the good things we have to the glory of God, being [ 25] urged thereunto, is lawful boasting, nay it is sometime necessary, making much for the maintenance of the Gospel, as Paul's boasting made much for the good of the Church of Corinth. Again, there is a twofold lawful boasting, one before God, another before men. Rom. 4. 2. Of the former the [ 30] Apostle speaks in this verse: of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience, before god, but only before men. Before God he glorified in nothing, but in the saving knowledge of Christ, and him crucified. And whereas it may besaide, that this his boasting in regard of the [ 35] false Apostles, as also his glorying in the testimony of his conscience. 2. Cor. 1. 12. and in his infirmities, 2. Cor. 11. 30. were not in the cross of Christ. I answer, they were: for his glorying over the false Apostles, in teaching freely, was in the good and prosperous success of the Gospel, which is the doctrine of the cross, and his glorying in the testimony of his conscience; in that it was washed by the blood of the cross, as Paul speaks, Coloss. 1. 20. In his afflictions, in that they were the afflictions of Christ, and he by them made conformable to him.

But it will be said, that he gloried in his revelations, in his [ 5] pains and travel, in preaching the Gospel, and in the multitude of Churches which he had planted. Ans. First, he did it being urged thereunto; secondly, he did it to defend his calling, and the credit of the Gospel: and therefore this boasting [ 10] was not unlawful; nay it was necessary, and in the Lord. For when we are compelled, we may confess the good things we have, if we do it sparingly, and for the edification of others, that they may be bettered by our example: and that they seeing our good works, may glorify God our heavenly father. [ 15] Matth. 5. 16.

Here we see what glorying is Vnlawfull; namely, when men ascribe unto themselves either that which they have not, or more then they have, or as proceeding from themselves, their wisdom, strength, industry, in sacrificing to their own netts, [ 20] and burning incense to their own yearn, Habac. 1. 16. or in boasting of them without necessary cause, either for their own vain glory, as Nebuchodonosor did, Dan. 4. or not for God's glory, as Herod did, Act. 12. And if this glorying be so greata sin, surely boasting in wickedness (as Doeg did, Psal. [ 25] 52. 1.) must needs be most damnable: as when the greatest swearers and swaggerers, count themselves the best companions: the greatest Idolaters, and superstitious persons, most religious: the greatest oppressors, surfeters, drunkards, fighters, most valiane and courageous, &c. Now this may be done three [ 30] ways, either ignorātly as whē Paul gloried in his cruel persecuting of the Saints before his conversion, Act. 26. 11. or presumptuously, when men glory in wickedness, notwithstanding they be persuaded in conscience, that it is evil: and then it is the sin of Sodom. Isa. 3. 9. or maliciously, to despite God, and [ 35] then it is the sin against the holy Ghost.

The second point to be considered in the words, is, the thing wherein he will glory, called here the Cross of Christ: Sane in the Cross of our Lord Jesus Christ. The words in the original translated save, are exceptiue: as if he should say, I will glory in nothing except in the cross of Christ: and exclusive, only in the cross of Christ, and in nothing else. Albeit they are sometime adversative, as Gal. 2. 16. and Apoc. 21. 27. There shall enter into it no unclean thing, 〈 in non-Latin alphabet 〉 , but they that are written, &c. where the words are not exclusive: (for then it would follow [ 5] that some which work abomination, should enter into heaven:) but adversative, as Matth. 12. 4. and Luk. 4. 20. which may serve (by the way) to clear the text, John. 17. 12. Those thou gavest me have I kept, and none of them is lost, but the child of perdition: that is, but the child of perdition is lost. For the words, [ 10] 〈 in non-Latin alphabet 〉 , (as I take it) are not so well translated by the exceptiue conjunction nisi, as by the adversative sed: seeing here is no exceptiō made of Judas, as though he had been given to Christ, & afterward had fallen away: which exposition must needs be made, if the words be read, nisi filius perditionis. [ 15]

Further, by the Cross of Christ, the Apostle understandeth synecdochically, the all sufficient, expiatorie, and satisfactory sacrifice of Christ upon the cross, with the whole work of our redemption: in the saving knowledge where of he professeth he will glory, and boast. For Christ is made unto us wisdom, [ 20] righteousness—that as it is written, He that glorieth, should glory in the Lord: even to make boast of him all the day long, as the Psalmist speaketh. And the reason why Paul professeth that he will glory only in the Cross of Christ, is, because Christ crucified is the treasury, and storehouse of the Church: [ 25] seeing that in him are hid, not only the treasures of wisdom and knowledge, Coloss. 2. 3. but of bounty and grace, John. 1. 16. and of all spiritual blessings. Eph. 1. 3. For first, by Christ crucified, we have reconciliation with God, remission of sins, & acceptation to eternal life. Secondly, we have the peace of [ 30] God which passeth all understanding, peace with God, with Angels, with men, with our selves, with the creatures. Thirdly, we recover the right and title which we had in the creation to all the creatures and blessings of God. 1. Cor. 3. 22. Fourthly, all afflictions and judgments, cease to be curses and punishments [ 35] and become either trials, or corrections. Lastly, death it self, is no death, but a sleep: for all that die in the Lord, are said to sleep, and to rest upon their beds. Isa. 57. 2. Indeed, if we look upon death through the glass of the Law, it is the very downfall to eternal destruction: but if we consider it as it is changed by the death of Christ, it is but a passage from this trans • torie life, to eternal life. Christ by his death hath taken away sin, the sting of death: so that though it seize upon us, yet (having lost it sting) it cannot hurt us. So that in a word, in Christ crucified, are all things that a man can glory of. If we would glory in knowledge, and wisdom; He is the wisdom [ 5] of the father, seeing that all treasures of wisdom and knowledge are hid in him: and therefore Paul desired to know nothing among the Corinthians, but (brist and him crucified. 1. Cor. 2. 2. for this knowledge is eternal life. John, 17. 3. If in the love and favor of great men: by him we are highly advanced into the [ 10] love & favor of god. Eph. 1. 6. If in honors & riches; by him we are made Kings and Priests. Apoc. 1. 6. If in liberty; by him we are delivered from the hands of our enemies, Sin, Satan, &c. Luk. 1. 74. If in pleasures, comfort, and content: he is our felicity, in him we are cōplete, Coloss. 2. By him we have right [ 15] to those things which eye hath not seen, ear hath not heard, neither can the heart of man conceive. It may be said, why doth Paul glory in the ignominious death of Christ, rather then in his glorious resurrection, triumphant ascension, and imperial jurisdiction [ 20] now sitting at the right hand of the Father? Ans. These are not excluded, but included in the Cross: yet he nameth the cross rather then them. First of all, to show that upon the cross, Christ did fully finish the work of our redemption: for being now ready to give up the ghost, he said, It is finished. [ 25] John. 19. 30. this made Paul to desire to know nothing but Christ, and him crucified. 1. Cor. 2. For in his humiliation stāds our exaltation; in his weakness, stands our strength; in his ignominy, our glory: in his death, out life. Secondly, to show that he was not ashamed of the cross of Christ, though never [ 30] so ignominious in the eyes of the world. It had been no great thing for Paul to have gloried in the resurrection, ascension, wisdom, power, majesty of Christ, wherein the world can and doth glory. But to glory in the shameful, contempuble, accursed death of the cross was a matter of great difficulty, [ 35] and the work of faith, judging that which the world counts ignominious, to be most glorious: that which the learned Philosophers counted foolishness, to be the wisdom of God. 1. Cor. 1. 24.

The Popish sort abuse this text two ways. First, in applying it to the transient cross. Secondly, to the permanent or material cross. To the transient cross., in that they glory in it: First, as having a virtue in it, (when it is made in the air,) to drive away Devils. Secondly, being made in the forehead to be as an amulet against charms, blastings, and other such like casualties. To the material cross, when they adorn it [ 5] with gold and iewells, and so cause it to be carried in great pomp before them. When the Crucigeri wear it in their hats in a white, red, or green color. When they put their confidence in it, and pray unto it, Holy Cross, save us. This is Popish [ 10] and carnal glorying in the cross; and not spiritual, in the death of Christ upon the cross, of which only the Apostle speaks in this place.

The reason why he would glory in nothing but in the cross of Christ, followeth to be considered, in these words, By [ 15] which the world is crucified to me, and I unto the world. It is taken from a double effect, which Christ, or the cross of Christ, wrought in him: (for the words, 〈 in non-Latin alphabet 〉 , by which, may be referred to either indifferently.) The first, to be crucified to the world: the second, the world to be crucified to him. By the world, we are not [ 20] to understand the frame of heaven and earth, not the creatures, nor mankind: but honor riches, pleasures, favor, wisdom, glory and whatsoever is opposed to the kingdom of Christ, and the new creature. To be crucified to the world, is to be dead unto it, to despise and contemn it, to count all the glory of it [ 25] to be no better then dongue, in respect of Christ and his righteousness, as Paul did, Phil. 3. 8. The world is said to be crucified to us, when it hates and persecutes us, and accounts us the filth & the off-scouring of all things. 1. Cor 4. 13. Yet here observe that we are crucified to the world, and the world to us, by the [ 30] virtue of the death of Christ, after a different manner. We are crucified to the world, properly by the spirit of Christ, weaning our affections from the love of this world. The world is cruci fied to us, by the death of Christ, improperly, and by accident, in that we are made such as the world cannot but hate and persecute: for seeing we are made new creatures, and chosen out [ 35] of the world, therefore the world hateth us. John. 15. 19.

Here we see who those are that can truly glory in the cross of Christ, namely those that are dead to the world, & the world to them: such as feel the power of the spirit of Christ crucifying the flesh in them, with the affections and lusts. Others can no more glory of the cross of Christ, then he that glories of the victory which his Prince hath got̄ over his enemies, himself in the mean time being a vassal, and slave unto them.

Secondly, that it is not sufficient for a Christian, that the world is crucified to him, except he also be crucified to the [ 5] world, neither loving the world, nor the things in the world.

Thirdly, that to be crucified to the world, is not to profess monastical life, and to be shut up in a Monastery: but to renounc • the world, and the corruptions that are therein, both in [ 10] affection of heart, and practice of life.

Fourthly, we are taught to carry our selves to the world, as crucified and dead men, not to love nor like it, to seek or affect it, but to renounce and forsake it, with all the vanities, delights, and pleasures thereof: and to be as dead men to our own wicked wills, and to our carnal reason, letting them lie dead in [ 15] us, and suffering our selves to be ruled, ordered, and guided by the spirit of God: making his will our will, his word our wisdom.

Fifthly, by this we may examine our hearts, for if we have [ 20] our affections glued to the world, and set upon the honors, pleasures, profits, and preferments thereof, we are worldlings indeed: for they that are Christ's are crucified with Christ. Gal. 2. 20. and have crucified the flesh, with the affections and lusts. Gal. 5. 24. and therefore must needs be crucified to the [ 25] world. A man that is hanged upon a gybbet, ceaseth from his thefts and murders: So all that are indeed crucified with Christ to the world, cease from their old offenses. For as the Apostle reasoneth, if we be risen with Christ, we ought to seek the things that are above, & not the things that are upon the earth. [ 30] Col. 3. 1, 2. So if we be dead with Christ from the vanities of the world, we ought as dead men to abstain from all worldly lusts, which fight against the soul. 1. Pet 2. 11.

Here the Apostle proves his former assertion, v. 14. that he neither did, nor ought to glory in anything, save in the cross of Christ, because nothing is of any account in the kingdom of God, but a new creature. And this he proves by the removal of all those things that are either opposite to, [ 5] or diverse from a new creature, signified by circumcision and uncircumcision. And withal he lays down two conclusions. The first is, that in Christ Jesus, that is, in the kingdom of grace, neither circumcision, nor uncircumcision are anything, that is, are neither acceptable to God, nor available to salvation▪ Under [ 10] these two, synecdochically comprehending all outward privileges, and perogatives, dignities and regalities, or whatsoever can be named: under circumcision comprising the preeminence of the Jew, and the profit of circumcision, which was much every way. Rom. 3. 1. seeing that to them appertained the [ 15] adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises. Rom. 9. 4. Under circumcision containing the Gentiles, with all their wealth, wisdom strength, laws, policy, and whatsoever is of high account, and glorious in the eyes of the world. All which he exclude; [ 20] and accounts as nothing in respect of regeneration. For that which is highly accounted of among men, is abomination in the sight of God. Luk. 16. 15. Therefore wisdom, wealth, nobility, strength, are nothing. 1. Cor. 1. 26. Outward callings, as to be King or Kaesar, Prophet or Apostle. Outward actions of fasting, [ 25] alms, prayer. Nay, kindred and alliance, as to be mother or brother of Christ, is nothing: for if the blessed virgins had not borne Christ in her heart, as she did in her womb, she should never have been saved. Luk. 11. 27, 28. & if his kinsmen had not been his brethren by spiritual adoption, as well [ 30] as by natural propagation, they should have had no inheritance in the kingdom of God. Mark. 3. 33, 35. Nay, the outward element of baptism, without the inward grace, is of no force; for it is not the washing away of the filth of the flesh (that is acceptable to God) but the stipulation of a good conscience, [ 35] which maketh requests unto God. 1. Pet. 3. 21. and if the communicant at the Lord's table, do not eat panem Dominū as well as panem Domini (as Augustine speaketh) that is, if he do not receive Christ spiritually by the hand of his faith, as he doth corporally receive the element by his bodily hand, he receiveth unworthily, and so eateth and drinketh his own judgment. 1. Cor. 11. 39. Now the reason why these outward things are nothing available, is, because the things that are accounted of with God, are spiritual and eternal, not tempōrall and carnal, as these are: which as they shall utterly cease in the kingdom of glory, Matth. 22. 30. (for then Christ will put down all rule, authority, [ 5] and power. 1. Cor 15. 24.) so are they not of any moment or account in the kingdom of grace, as Paul teacheth. 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said, these privileges and outward things, as Prince, and people; Master, and feruant: [ 10] bond, and free, &c. have place in the kingdom of grace, seeing Christianity doth not abolish nature, nor civil policy. To which I answer, that man must be considered two ways, in respectof the outward, or inward man. Consider him as he is a member, in civil society, as of the family, church, or commonwealth: [ 15] there are sundry differences of persons, as bond, free; magistrate, subject; poor, rich: &c. in which sense the Apost. exhortation taketh place, wives, submit yourselves to your husband • . Coloss. 3. 18. children, obey your parents, v. 20. servants, be obedient to your masters. v. 22. But if man be considered in respect [ 02] of his spiritual estate, as he is a member of the invisible, or catholic church, under spiritual government, consisting in righteousness, peace of conscience and joy in the holy Ghost. Rom. 14. 17. there is no distinction of calling, condition, or sex; for we are all on in Christ. Gal. 3. 28. or Christ is all and in all [ 25] things. Coloss. 3. 11. in that though we be many, yet are we but one body in Christ. Rom. 12. 5. seeing we are quickened with one spirit. Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend us to God, as to lead a single life, to fast, [ 30] to vow voluntary poverty, to perform regular obedience, to profess monkery, to be buried in a friers cowle, or to abstain from these and these meats, is here condemned, when Paul saith, that outward privileges will not serve the turn, and that meat commendeth us not to God 1. Cor. 8. 8. [ 35]

Again, neither this nor the like places Gal. 3. 28. Col. 3. 11. do anything favor the Anabaptistical fancy, of bringing in an anarchy, that is, an ataxy into Christian society; by taking away Christian magistrates, and distinction betwixt masster and servant: for by the same reyson we may consound the sex of man and woman, for Paul saith, there is neither male nor femalle, but we are all on in Christ, the meaning thereof is this, that although in respect of our inward or spiritual estate before God, there be no such difference: yet that hindereth not but there may be in respect of our outward estate. [ 5]

Further, we learn from hence, that no man is to think highly of himself in regard of outward privileges, as birth, honor, wealth, favor, nor to glory in them. Ier. 9. 23. rich men must not be high minded. 1. Tim. 6. 17. Nay, the King may not lift up his mind above his brethren. Deut. 17. 20. [ 10] Paul's example is notable, who accounted all the privileges which he had before his conversion, whilst he was a Jew, (as that he was a citizen of Rome, a Pharisee, a great Rabbin, instructed by Gamaliel, of the tribe of Benjamin, circum cised the 8. day &c.) and after his conversion being a Christian (as that [ 15] he was an Apostle, taken up into the 3. heaven &c.) to be as nothing or worse then nothing, even as loss or dung in respect of being a new creature in Christ, that is, in respect of justification, and sanctification. And therefore we may not set our minds to much upon outward things, as riches, honors, pleasures [ 20] seeing they are not ••• ylable to salvation.

Besids, this teacheth all those that are but in mean and base estate, to be content: for outward privileges avail nothing: outward wants and miseries, hinder nothing. If a man be rich, he is nothing the ne • rer, and if he be poor, he is not a whitt [ 25] the further off: it is the poverty of the spirit, which makes a man rich in grace: for though the poor man be the rich man's flaue, yet he is the son of God, and sellow heir with Christ: and though the rich man be the poor man's master, yet he is the servant of Christ, as Paul saith he that is called being a servant [ 30] is God's free man: and he that is called being free, is Christ servant. 1. Cor. 7. 22.

Lastly, this crosseth the opinion of the multitude, who think that if a man be increased in riches, graced with favor, advanced with honor, that he is a godly, wise, religious man; and [ 35] that religion which he professeth, is the truth. This is nothing else but to have the faith of our Lord Jesus Christ in respect of persons. I am. 2. 1.

The second conclusion is, that the new creature is the only thing that is acceptable to God. Circumcision, &c. •• aileth nothing, but a new creature. By the new creature, the Apostle understandeth the image of God, or renovation of the whole man, both in the spirits of our minds, and in the affections of our hearts, which is also called the new man. We shall the better conceive it by the contrary, namely, by the old man; which is [ 5] want of knowledge in the mind, and delight in ignorance: want of subjection and conformity in the will, and rebellion withal: want of holiness in the affections, and proneness to evil. The new man then, is the restoring of all these defects. For the understanding hereof, consider, that there are three things [ 10] in the soul. The substance of the soul: the faculties, or powers of the soul: and the qualities of these faculties. Now neither the substance nor faculties are lost by the fall, but only the qualities of the faculties: as when an instrument is out of tune, the fault is not in the substance of the instrument, nor in [ 15] the sound, but in the disproportion, or jar in the sound: therefore the qualities only are renewed by grace. These qualities or habits, are either in the Understanding: or will and affections. The quality in the understanding, is knowledge. Coloss. 3. 10. Ye have put on the new man, which is renewed in knowledge, after [ 20] the image of him that created him. In the will and affections, they are principally two, righteousness, and holiness, both which are in truth and sincerity, without all hypocrisy. Eph. 4. 24. Put on the new man, which after God is created in righteousness, and true holiness: where holiness, and righteousness, are opposed to concupiscences, [ 25] and lusts of the old man: Truth (which hath relation to both) to spiritual guile, and dissimulation: so that each of these qualities, have two parts, a want of the contrary evil, and a positive quality or habit of goodness. Holines respecteth god, and containeth all duties of piety, contained in the first table: [ 30] Righteousness, respects man, and the creatures, and compriseth all the duties enjoined in the second table. Truth respecteth the manner how both the former are to be practiced, viz. with an upright and sincere heart, free from all hypocrisy and deceit. These three making a perfect harmony in all the faculties [ 35] of the soul: Holines performing all the duties of piety: righteousness the duties of humanity: truth seasoning both the former with sincerity.

But (may some say) how is the new creature opposed to all external things, or said to be of any force in the kingdom of Christ, seeing it is not available to justify a man before God' being stained with manifold imperfections? For answer whereof, we are to know, that outward things are sometime opposed to Christ, and his righteousness, as Coloss. 3. 11. There is neither Jew, nor Grecian, circumcision nor uncircumcision, &c. but Christ is all, and in all things. sometime to faith, as Gal. 5. 6. Neither [ 5] circumcision availeth anything, nor uncircumcision, but faith which worketh by love. sometime to the new creature or sanctification, as in this place, and 2. Cor. 7. 29. Circumcision is nothing, &c. but the keeping of the commandments of God. But the sense [ 10] is all one, for they are opposed to Christ, as to the matter of our justification: to faith as to the instrument apprehending it: to the new creature, as to the sign of them both.

Further, whereas both here, and 2. Cor. 5. 17. the image of god is called a new creature, (or as it is in the original [ 〈 in non-Latin alphabet 〉 ] [ 15] a new creation) the meaning is not, that either the substance, or faculties of the soul are created a new; but that the work of regeneration is wholly to be ascribed to God alone, (not as though we were stocks or stones without life or motion) but because God doth create these new qualities in us, quickening [ 20] us when we were dead in sin, and working in us both the will, and the deed. Philip. 2. 13.

If regeneration then be a new creation, it must needs follow, that before our conversion we were not only dead, but even flat nothing, in godliness, and grace. By which we see what [ 25] to judge of the Semi-pelagian heresy, which teacheth, that a man by an internum principium, may dispose himself to will that which is truly good: and that man is not stark dead in sin, but only sick or wounded and half dead, as the man which fell among thieves, Luk. 10. or as a prisoner that is shackled [ 30] and manackled, who can walk of himself, if his fetters be taken from him: so we (if Christ loose the chains of our sins) have power of our selves to move our selves. Which doctrine we know is most iniu • ious to the mercy of God, and most derogatory to the merits of Christ, seeing it makes him in the [ 35] work of our salvation, to be but causa removens prohibens, which (as Logicians teach) is but causa sine quâ non, which in truth is no cause at all. So that they make themselves their own Saviors, and Christ to be but an instrument whereby they save themselves: for if he do but remove the impediment, they without anymore ado, are able to move and act themselves. When as the conversion of a sinner is as great a work as the creation of heaven and earth: for Paul calleth it here a new creation. Nay, here is a greater power required (if I may so speak) then that whereby the world was created. For though an infinite power be required as well to the creating of the great world, as the recreating or regenerating of the less [ 5] world, as our Savior Christ signifies, Mark. 2. 9. Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee, or to say, Arise, take up thy bed and walk? yet the holy Ghost seemeth, of the two, to make it more difficult, to create a new heart, then a new world, in that speaking of the creation of the world, [ 10] he saith it was made by the word of God, By the word of the Lord were the heavens made. Psal. 33. 6. or by his fingers, when I consider the heavens, the works of thy fingers. Psal. 8. 3. or by his hands. Psalm. 102. 25. The heavens are the works of thy hands. But the redemption of man, and the conversion of a [ 15] finner, is said to be wrought by the arm of God. Marie in her Magnificat, saith, He hath shown strength with his arm. Luk. 2. 51. nay, he was fain to set his side to it, and it made him shed many a tear, and sweat as it were drops of blood, trickling down to the ground. Luk. 22. 44. Before our conversion, we are like [ 20] the dry bones, Ezek. 37. for as when the wind of God came upon them, bone came to bone, and were joined with sinews, and covered with flesh, and had their senses restored: so when the spirit of God, like the fauonian wind, bloweth upon us, it reviveth us again; giving us a new life, new senses, a new [ 25] heart, new wills, and affections: for all old things pass away, and all things become new. 2. Cor. 5. 17. For it openeth the eyes of our understanding, making us discern of things that differ. Eph. 1. 18. Philip. 1. 10. it boareth a new ear of obedience in us, [ 30] Psal. 40. 6. and giveth us a new taste, not to savor the things of the flesh, but of the spirit. Rom. 8. 5.

Further, this serves to detect the natural Popery of the multitude, and of our own hearts, when we persuade our selves (though falsely) that though we go on in our sins, yet [ 35] that we can repent when we list. When as the Prophet saith, O Lord, I know that the way of man is not in himself: and Paul saith, that it is as great a work to create a new heart, as to create a new world: for regeneration is a new creation. 2. Cor. 5. 17. Augustine saith well, He that will grant pardon to him that repents, will not always give repentance to him that sins.

Again, in the sense that Paul calleth the image of God, a new creature, or the new man, and corruption the old man: we grant, that our religion is new, and Popish religion is old. For as the new men, is the restored image of God, in which Adam was first created, though afterwards defaced by his own inventions: [ 5] Eccles. 7. 31. So our religion is the restored or reformed doctrine first taught by the Apostles, which afterward was corrupted by men's devices. Albeit, in Tertullian's sense, ours is the old religion, and theirs the new: as the image of God is the [ 10] old man, and corruption the new.

Use. If we be not changed in our lives, but remyane old Adams still, even the same men we were before, in minding, willing, affecting earthly things, and fashioning our selves to the guise of the world; we are no new creatures, though we promise [ 15] and protest never so much: we are but hypoc •• tes, deceauing others, and our selves also. For where this new creature is, there is a change in all the faculties and powers of soul and body: the mind is not set upon the world, but mindeth heavenly things: the will, affections, and conversation of the whole [ 20] man, is in heaven. Philip. 3. 20. For the spirit of regeneration is like the leaven which a woman took and bid in 3. pecks of meal till all was leavened: for after the same manner, by a secret operation it altereth the mind, will, affections. If any be in Christ (saith the Apostle) he is a new creature, old things are [ 25] passed away, behold, all things are become new. If therefore we be new creatures, why lead we not a new life? if we be changed in affection, why are we not changed in conversation?

But by this we may perceive that all which are Christians in profession, are not Christians in conversation: all that are washed [ 30] with the outward Element of water, are not washed with the inward baptism, the laver of regeneratiō: as first, those that are as good fellows (that is, as bad) as ever they were before, and make no conscience of sin. Secondly, such as are no more but civil honest men, like those honest women which raised [ 35] persecution against Paul and Barnabas, and expelled them out of their coasts. Act. 13. 50. Thirdly, worldly wise men which savor of nothing but the world. Lastly, such as have some love and liking of the word, and are in some sort outwardly conformable thereunto, having some legal sorrow for sin arising from legal terrors: but have no thorough change nor renovation.

Lastly, we may not marvel if the world hate & malign those that are new-creatures: seeing they neither mind nor affect the same things. For there can be no true love, where there is contrariety of judgments, wills, affections, which hath been, is, [ 5] and will be, betwixt those that are borne of the flesh, and those that are borne of God. Gen. 3. 15.

Here Paul commends this glorying in the cross of Christ, [ 15] and study of piety, in becoming a new creature, as the only rule of faith and manners, which all teachers and hear • s, were to observe, and follow: Enforcing the keeping and observing of this double duty, by the fruit and benefit that comes [ 20] thereby, specified here by peace and mercy. In the words two things are generally to be considered: First, the duty of walking, in these words, As many as walk according to this rule: Secondly, the reason of motive to the practice thereof, in these, Peace shall be upon them and mercy: which is amplified by [ 25] the generality thereof, that is, shall light upon as many as walk according thereto, and upon the Israel of God. The duty is, that we walk according to this canon, or rule: the word translated walk, signifieth not simply to walk, but to walk warily and circumspectly (as it is expounded Eph. 5. 15.) or to walk by [ 30] rule, in order, and measure, without treading aside, but making straight steps to our feet. Hebr. 12. 13. Paul's rule which we must walk by, is faith in Christ, called here glorying in the cross of Christ: & repentance towards God: called regeneration or the new creature: which is rightly called a •• le of [ 35] faith, and manners, of things to be believed, and practiced, because by it all doctrines and actions, are to be examined: nay, the Scripture is therefore called Canonical, because it se • tes down an exposition of this rule: there being nothing from the first chap. in Gen. to the last words in the Apoeal. which aimeth not at one of these two, either repentance towars God or faith in Christ

Here all ministers are taught what rule to follow in preaching the word, or building the church of God, namely faith, & repentance, the doctrine of the cross, and conversion, or the new creature. And all • earers according to what rule to order [ 5] their lives and actions. For this metaphor of walking, and that by a rule or line, shows that we are travelers or pilgrimmes, that this world is a strange country, that we are to go to another, that the world is an endless labyrinth, in which we shall [ 10] forever lose our selves, except we be guided by this rule.

And here we see that there is a certain rule for the regulating of all things apertaning to faith and manners, though we cannot apply it nor use it as we should: The fault is in us, not in the rule. [ 15]

Whereas Paul saith as many as walk according to this rule, he shows that Christians have but on only rule which they are to follow, and according to which they must frame their lives; for the Apostle exhorts us that we all proceed by on rule. Phil. 3. 16. Therefore the Papists do notoriously offend not only [ 20] in wresting, preuerting, and breaking this rule, but in making other new Lesbian rules, which they prescribe as necessary to be followed: as the rule of S. Francis, of S. Dominick. S. Agustine. S. Jerome &c. holding on man's baptism better then another, on man's profession holier then another, on man's rule [ 25] perfecter then another: following any rule rather then Christ's, and so divide his sea •• les coat. And that these sundry rules of Monks are vain and wicked, it may appear, First, because they agree not with this rule of Paul, they being many, it but on: it directing and leading to Christ, they leading to by paths, [ 30] obscuring the merit of Christ, and prescribing many things partly frivolous, partly impious, contrary to faith and good life. Secondly, in that they agree not among themselves; every sect having his own proper orders, and contending their own to be better, holier, perfecter then the rest. Thirdly, in that they [ 35] divide into diverse sects those that ought to be all on in Christ, for which cause Paul calls the Corinthians carnal, in holding some of Paul, others of Apollos, 1. Cor. 3. 4. For how can they be spiritual, who in speech, action, habitte and attire, profession and conversation, profess nothing but shisme and dissention? Jerome against the Luciferians saith, Sieubi audieris • os qui dicuntur Christi, non a Domino lesu Christ • , sed à quoquam alio nuncupari, puta Marcionitas, Valentinianos, Montenses, Campates, scito non • cclesiam Christi, sed Antichristi esse Synagogam. that is, wheresoerver thou shalt hear those that are called Christians not to have their name from our Lord Jesus Christ, but from some [ 5] other, as Marcionites, Valentinians, Montenses, Campates, know thus much, that they are not the church of Christ, but the Synagogue of Antichrist. Nay further, solitary life in leaving the society of men, and sequest • ing themselves from all company, which is [ 10] the ground, and general practice of Monkish E • emites (for Coenobites to speak p • operly are no Monks as the word teacheth) is against the very light of nature it self. First, because it is natural for men to live together; nay it is the ground of the family, the church, and common-wealth. There was never [ 15] nation so barbarous or savage but endeavored to live together by associating themselves, in cities, towns, villages, caves, woods, tents, or some other way, according to the custom of the country: which general practice of all, argues the impression of nature in all. Secondly, speech is given men [ 20] for this end that they might converse together: for it were little or nothing available if men should live alone, and converse withnone. Thirdly, sundry virtues bestowed upon men, as justice, fortitude, love, and friendship, should be given in vain, if men should live solitary, sequestered from all company. [ 25] Fourthly, man's imbecility argues thus much; for whereas all other creatures are armed by nature, as the Bull with horns, the Boar with tuskes: other with teeth, feathers, swiftness &c. man is borne feeble and naked, not able to provide or defend himself, but only by help of others, which is an argument [ 30] that he is borne to live in civil society, and to be holpen by others. Lastly, man is borne to do good to himself and others, in some estate and calling, 1. Cor. 7. But he that liveth alone can do no good to others, nor receive good from them: For whereas they plead for themselves, that they leave their particular [ 35] callings, and betake themselves to Armetages, that so they may renounce the world. I answer, that to renounce the world is not to leave their places and callings, whereunto God hath called them, but to renounce the corruption that is in the world through lust. 2. Pet. 1. 4. These and the like reasons made the Philosopher to say, that he which left the society of men and betook himself to a solitary life, was either a God, or a beast.

By this we may see what Lesbian rules they follow: and how that which they account the highest degree of perfection, is in truth the depth of abomination: that it hath been the cause of much wickedness, as of idleness, hypocrisy, whoredom, so domitry, [ 5] besides the cruel murthering of many poor innocents. Therefore let neither their hypocrisy, nor the churches pretended authority, nor the long received custom, anything move us, but that leaving them, we follow the rule of Paul in this [ 10] place: for they that walk according to it, peace shall be upon them and mercy. By peace, we are to understand outward peace, as prosperity, and good success in all things we go about. For whatsoever they do, shall prosper. Psal. 1. 3. And peace with the creatures; as first with the good Angels, Colos • . 1. 20. who [ 15] are ministering spirits, sent forth to minister, for their sakes that shall be heirs of salvation, Ebr. 1. 14. pitching their tents about them, Psal. 34. 7. and bearing them in their hands as the nourse her child. Psal. 91. 12. Secondly, with the godly. The Prophet saith that in the kingdom of Christ, the wolf shall dwell with the lamb, [ 20] the leopard shall lie with the kid, &c. that is, men of fierce, savage, and wolvish natures, shall be so changed by grace, as that they shall live peaceably and lovingly together. Thirdly, with the wicked their enemies, partly because they seek to live in peace, as David saith of himself, I labor for peace, Psal. 120. 7. [ 25] partly because God so inclines their hearts, as that they are peaceable. Lastly, with the beast of the field, and all the creatures. The Lord promiseth to make a covenant with the wild beasts, and fowls of the heaven, in behalf of his people, that they may sleep safely. Hos. 2. 18. But the peace which is principally [ 30] meant in this place, is peace of conscience which passeth all understanding. Phil. 4. 7. Which is peace with God, being reconciled and at one with him. Rom. 5. 1. Being justified by faith, we have peace with God. And peace with our selves, which is threefold, as it is opposed to a threefold dissention in man. [ 35] The first is, when the will and affections renewed by grace, are obedient to the mind enlightened by the spirit, and at peace therewith: opposed to the dissention that is betwixt rebellious affections, and natural reason. The second is, when grace (though strongly assailed) giveth corruption the foil, whereupon followeth the calming and quieting of the mind, opposed to the combat between the flesh and the spirit. The third is, when the conscience persuaded of remission of sins, and reconciliation with God, ceaseth to accuse and terrify, and begins to excuse, and comfort us: opposed to the conflicts that a distressed conscience hath with legal terrors, and the anger [ 5] of God. By mercy (which is the cause of this peace) are understood, all spiritual blessings, which flow unto us from the love, and favor of God in Christ, as remission of sins, justification, sanctification, and eternal life it self. The words 〈 in non-Latin alphabet 〉 , [ 10] upon them, have great emphasis, signifying, that these blessings come down from heaven, and light upon them that follow this rule, and that they cannot he hindered by the malice of men.

Let the Pope then anathematize, curse, and excommunicate us, both Prince and people, because we tread not in the [ 15] steps of his faith, but of the faith of our father Abraham, and walk not according to his rule, but according to this rule of the Apostle: for we need not fear his thunderbolts, nor curses, seeing the causeless curse shall never come. Pro. 26. 2. for what [ 20] though he curse, if God do bless? It was the thing that comforted David being cursed of his enemies, in that though they did curse, yet God would bless. Psal. 109. 28. and let us comfort our selves in this, that he will curse them that curse his people. Gen. 12. 3. [ 25]

Again, if peace and mercy shall be upon them that walk according to this rule, then wrath and indignation shall light upon those that follow any other rule, or devise any other way, or set down any other means of salvation besides, or contrary to this. False therefore is the opinion of Pucksius, that if a [ 30] man lead an outward civil life, he may be saved in any religion, the Jew in his Judaism, the Turk in his Muhammadism, the Heathen in his Paganism. For they that walk not in this way, according to this rule, do but weary themselves in endless Labyrinths: and so walking without line or rule in their crooked [ 35] ways, shall be led with workers of iniquity, whenas peace shall be upon Israel. Psal. 125. 5. Other uses are made of mercy and peace, Pag. 11. and 12. to which places I refer the reader.

The Apostle addeth, that peace and mercy shall be upon all them that walk according to this rule, and upon the Israel of God. There is a doble Israel mentioned by Paul. Israel according to the flesh. 1. Cor. 10. 18. and the Israel of God: as there is a twofold Jew, one outward, in the flesh: another inward, in the spirit. Rom. 2. 28, 29. By the Israel of God, the Apostle meaneth all such as are like to Nathaniel, who was a true Israelite, in whom there was no guile. John. 1. 47. whether they be [ 5] the faithful Gentiles, or believing Jews. And he makes mention of the Israel of God, partly by reason of the adversaries, who bragged so much of their father Abraham, and that they were the only true Israelites, and yet were no Israelites because they troade not in the steps of the faith of Abraham: partly for [ 10] the weak converts, who thought it a hard thing to be severed from the society of those, to whom the promises were made: partly for us Gentiles, that we might know that all are not Israel, which are of Israel. Rom. 9. 6. but that all they which are of [ 15] faith are blessed with faithful Abraham. Gal. 3. 9. seeing that God is no accepter of persons Act. 10. 34.

Here the Apostle lays down his last admonition, preventing [ 25] an objection that might be made by the false Apostles, or the Galatians. For whereas it might be said, that Paul sought himself, and the world, shunned persecution, and therefore joined circumcision to Christ to please the Jews, and followed not his own rule v. 16. he takes away this objection with [ 30] great authority, when he saith, from hence forth let no man put me to business, And withal he adds a reason of it, for I bear in my body the marks of the Lord Jesus: as if he should say, The bonds, the imprisonments, the stripes, wounds, and scars in my body, do sufficiently testify my fidelity in my ministry, [ 35] for if I had preached circumcision I should not have suffered persecution. The words may be and are taken in a doble sense. First thus, The false Apost. and you Galatians (by their instigation) have been troublesome unto me, by false accusations and scanderous imputations, as that I taught circumcision and the obseruatiō of the ceremonial Law as a thing necessary to salvation, and so you have made a revolt from my doctrine, & by that means have dobled and tripled my labor and pains among you: But from hence forth cease to be troublesome unto me, you may take experiment and proof from me; the marks that I bear in my body do sufficiently witness and seal the [ 5] truth of my doctrine, and my fidelity in mine Apostleship, as also whose disciple I am, Moses or Christ's, and what rule I follow, Judaism or Christianism. Secondly, they carry this sense, I have said, that they which walk according to this rule, in [ 10] glorying only in the cross of Christ, peace shall be upon them, and mercy, and upon the Israel of God; And I say again and again, that we ought to strive and contend for it, to observe & keep it, as a thing most necessary to salvation: 〈 in non-Latin alphabet 〉 , as for othings not necessary to salvation, as circumcision &c. Let no [ 15] man trouble me in the execution of mine Apostolical function, or hinder the course of the Gospel, by urging any other doctrine or ceremony contrary or diverse from this, as necessary to salvation: This one thing is necessary, other things are needles and fruitless in comparison, therefore neither I, nor the church [ 20] of God ought to be troubled with them. This latter sense I take to be more ageeable to the text. Some make the sense to be this, I have had many troubles and conflicts; and have many marks and scars in my body inflicted by persecutors: therefore be no more troublesome unto me: for it were to much to [ 25] add wormwood to my gale, affliction to affliction. Here we se the condition of the Apostle, and the estate of all faithful ministers; that it is full of trouble and molestations. For as they are accounted men of turbulent spirits, disquieters of the state, as Elias was 1. King. 21. and Jeremiah, chap. 15. 18. and Paul, [ 30] Act. 16. 20. & 21. 28. So they are most troubled with factious opposers and false teachers, who labor to bring into the church things partly needles and superfluous, partly hurtful & pernicious. Thus the false Apost. troubled the pastors and church of Galatia. Gal. 5. 10. and the churches of Antiochia, [ 35] Syria, Silicia, Act, 15. 24.

Secondly, consider how that the most and greatest troubles of the church have been for matter • not of substance, but of circumstance, partly not necessary, partly contrary to the rule: which notwithstanding have be urged with fire and fagot, as things most necessary.

Lastly, he that stands forth for the defense of God's truth (as Paul did, and all Ministers ought to do) must let go all circumstances, and look to the substance. Not with Martha to trouble himself about many needless things, when as one [ 5] thing only is necessary.

The reason followeth in these words: For I bear in my body the marks of the Lord Jesus.

The word in the Original translated marks, doth properly signify prints with a hot iron. But it is here used generally [ 10] to signify, any blemish, skarre, or mark whatsoever, whether such as was wont to be set upon servants bought with money (which among the Jews was a hole in the ear pierced with a naule. Exod. 21. 6. Deut. 15. 17.) or upon slaves taken in the wars, as the Samians set upon an Athenian captive the sign [ 15] of an owl: and the Athenians upon a Samian the sign of a ship. Or upon malefactors, as a hole in the ear, an F in the forehead, a brand in the hand. Or such a mark, as some think, was set upon Cain. Gen. 4. 15. or the mark of God. Ezek. 9. 4. or of the beast. Apoc. 16. 〈◊〉 . [ 20]

The marks of Christ are of two sorts, either inward and invisible: or outward and visible. The invisible marks are two. The first, is God's eternal Election, which is called God's seal or mark. 2. Tim. 2. 19. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his. All the Elect are [ 25] marked with this mark, Apoc. 7. and by it Christ knoweth and acknowledgeth them for his sheep. John. 10. The second, is regeneration, or the imprinting of the defaced image of God in the soul. By this mark (which is the true indel • ble character, never to be blotted out) are all believers sealed. 2. Cor. 1. 22. Eph. [ 30] 1. 13. These inward invisible marks of Election and Regeneration, are in the soul, and therefore not here meant: for he speaks of bodily marks, I bear in my body the marks.... The outward visible marks are twofold: Typicall, or Real. Typicall, as circumcision, which was a mark set in the foreskin of [ 35] the flesh. Rom. 4. 11. The blood of the Paschal lamb, wherewith the houses of the Israelites were marked, when the first borne of the Egyptians were slain by the destroying Angel. And Baptism is of the same kind: for by Baptism Christians are distinguished from Jews, Turks, Infidels whatsoever Real marks of Christ, are either in his natural, or in his mystical body. In his natural body, the wounds which were given him in his hands, feet, and sides; which he shown to his Disciples after his resurrection. John. 20. 27. which whether they be now to be seen in his glorified body (as some affirm) or abolished (as others,) I leave to the Reader, as a thing vncerten, and [ 5] merely conjectural, seeing there is nothing in Scripture either for it, or against it, that doth necessarily conclude it. But of these marks, the Apostle speaketh not in this place. The marks in his mystical body, are those, which are in his members, as wounds, skarres, whippings, maimednes, &c. of which [ 10] we read 2. Cor. 4. 10. Every where we bear about in our body the dying of the Lord Jesus. and 2. Cor. 11. 24, 25. Five times received I forty stripes save one: I was thrice beaten with rods, once stoned, &c. And these the Apostle here calleth the marks of Christ, [ 15] because they are inflicted for the profession of Christ, and the Gospel: as the wounds and skarres of a soldier may be called his Princes wounds and skarres, because they are had in his cause and quarrel. Now those in his natural body differ from these in his mystical: First, in that they are meritorious, for by [ 20] his stripes we are healed, 1. Pet. 2. 24. These in his mystical body are glorious in the sight of god (as the death of his Saints is;) yet not meritorious. Secondly, those in his natural body, were prophesied of before in particular. Psal. 22. 16. They pierced my hands and my feet. These in his mystical body only in general, [ 25] that we should be conformable unto him.

In this place Paul speaketh of the latter only, which were in his own person; and this he doth, not to put any merit in thē, as (S. Francis did) but to testify himself to be a faithful servant of Christ. And he further meeteth with the false Apostles, who [ 30] would needs have had the Galatians circumcised, that so they might glory in the flesh, as having se • the mark of circumcision in the foreskin of their flesh. As if he should say, I set not marks in other men's flesh, to glory of them, as the false Apostles do; but I bear about in my body the marks of the Lord Jesus, these are the signs of mine Apostleship, and arguments [ 35] of fidelity in my Ministry, which I set not in other men's flesh, but have in mine own.

Here we see what we are to think, and what use we are to make of the wounds, ska • res, and blemishes, that are in any of the Saints for the profession of the Gospel, and maintenance of the truth. First, that they are the sufferings, wounds, and marks of Christ himself (as Paul termeth them here, and Coloss. 1. 24.) seeing they are the wounds of the members of that body, whereof he is the head. Secondly, they have this use, to convince the consciences of persecutors, and wicked men, that they are [ 5] the servants of Christ, which suffer thus for righteousness sake, for which cause they are here mentioned by Paul. Thus he proves himself to be a member of Christ by the afflictions which he suffered for his sake. 2. Cor. 12. Thirdly, if men be constant in their profession, namely in faith and obedience, [ 10] they are banners of victory. Therefore no man ought to be ashamed of them, no more then soldiers of their wounds and skarres: but rather in a holy manner to glory of them as Paul did. For as it is a glory to a soldier to have received many wounds, and to have many skarres, in a good cause, in his Princes [ 15] quarrel, and for the desence of his country: So it is a glory for a Christian soldier to have the marks of the Lord Jesus in his body, as of wounds, scourges, bonds, imprisonment, for the profession of the truth. Therefore Constantine the great, [ 20] (as the Ecclesiastical history records) kissed the holes of the eyes of certain Bishops, (which had them put out by the Arians, for the constant profession of the faith of Christ) reverencing the virtue of the holy Ghost which shined in them.

This makes nothing for the fratres flagellantes, who glory [ 25] in the marks which they make in their flesh, by whipping of themselves. For first, it is not the punishment (as Cyprian saith) but the cause that makes a Martyr. Secondly, the marks which men set upon themselves contrary to the Law, Levite. 19. 28. are not the marks of the Lord Jesus: but those only which are [ 30] set upon them by others, for the profession of the truth. Thirdly, this whipping and afflicting of themselves, being but will-worship, in not sparing of the body, Coloss. 2. 23. is no better accepted of God, thē the superstitious practice of Baals priests, lancing themselves with knives, till the blood gushed out. 1. [ 35] King. 18. 28.

Again, if this be the glory of a servant of Christ, and a note of constant profession, what shall we say of them who have not only their consciences seared with a hot iron, but by drinking, whoring, rioting, &c. get the marks of Bacchus and Venus in their bodies? For if these be the marks of Christ, those must needs be the marks of Satan.

Lastly, hence we are taught a special duty, and that is, to suffer bodily affliction in the profession of the truth: & though bonds and imprisonment abide us in all places, not to pass for them, so that we may fulfill our course with joy, according to [ 5] Paul's example, both here, and Act. 20. 24. as also his commandment to Timothy, Suffer affliction as a good soldier of Jesus Christ. 2. Tim. 2. 3. The reasons are these. First, by suffering bodily affliction, we are made conformable unto Christ, and fulfill the rest of the afflictions of Christ in our flesh Coloss. 1. 24. [ 10] Secondly, they teach us to have a sympathy and fellow feeling of the miseries of our brethren, to remember those that are in bonds, as though we were bound with them, and those that are in affliction, as though we also were afflicted in the body. Ebr. 13. 3. Thirdly, our patient enduring of affliction, doth not [ 15] only serve as a president and example to others to suffer patiently, but also is a notable means to confirm them in the truth. 2. Cor. 1. 6. Philip. 1. 14. Lastly, they serve to scour us that are earthly vessels, from the rust and filth of sin, that cleaves so fast unto our nature. [ 20]

Here, the Apostle concludes his epistle with his usual farewell commending the Galatians to the grace of God, & wishing unto them all things appertaining to spiritual life & godliness. [ 30] 1. Pet. 1. 3. which he signifieth here by grace. There is a twofold grace mentioned in Scripture, Grace which makes a man gracious or acceptable to God, gratia gratum faciens: and grace which is freely given, gratia gratis data. Gratia gratum faciens, is the favor and love of God, whereby he is well pleased [ 35] with his elect in Christ, and this grace is in God himself, and no quality infused or inherent in us: and it is truly called the first grace, as being the cause of all other subsequent graces. Gratia gratis data, is the free gift of God bestowed upon men, whether natural, or supernatural: natural either in the state of innocence, before the fall, as original justice, &c. or in the state of Apostasy, since the fall, as the gift of illumination. John. 1. 9. and such like: Supernatural, either common gifts, as the gift of miracles, prophesying, tongues &c. or saving graces, as the grace of election, effectual vocation, justification, [ 5] adoption, glorification, &c. all which are called the second grace, because they flow from the first, as the stream from the fountain. Thus Paul distinguisheth them, Rom. 5. 15. calling the former the grace of God, the latter the gift by grace. Now grace in this place is not to be restrained only to the benefit of [ 10] our redemption, as it is, 2. Cor. 13. 13. where the grace of Christ is distinguished from the love of God, and communion of the H. Ghost: but to be understood of the favor & love of God, which is the first grace: and of the saving grace of regeneration, which is the second grace, or the gift by grace. And it [ 15] is called the grace of our Lord Jesus Christ, first, because he is the fountain of it. John. 1. 16. of his fullness all we have received, and grace for grace. Secondly, because he is the conduit or pipe, by which it is conveyed unto us. John. 1. 17. Grace and truth came by Jesus Christ: for he is our propitiator by whom alone [ 20] we receive grace, that is, the favor of God, and reconciliation: for grace, that is, for the favor and love which God the father bare unto his son; we being accepted of God, and beloved in his beloved. Eph. 1. 6. Christ is further called [our Lord] in five respects. First, by right of creation. John. 1. 3. All things were made [ 25] by him. Secondly, by right of inheritance. Hebr. 1. 2. He is made hoyre of all things. Psal. 2. 8. I will give thee the Heathen for thine inheritance, and the ends of the earth for thy possession. Thirdly, by right of redemption. 1. Cor. 6. 20. Ye are bought with a price, which is neither silver, nor gold, but the precious blood of [ 30] Christ. 1. Pet. 1. 18, 19. and this he performed by a double right, namely, by right of propriety, as a King redeems his subjects, the master his servants: or by right of affinity, as the father may redeem the son, one brother another, and one kinsman another. Fourthly, by right of conquest. Luk. 11. 21. When a strong [ 35] man armed keepeth his palace, &c. but when a stronger then he cometh upon him, and overcometh him, he taketh from him all his armor wherein he trusted, and divideth the spoil. Lastly, by right of contract and marriage. Hos. 2. 16. Thou shalt call me Ishi, and shalt not call me Baali. and v. 19. I will marry thee unto me forever in righteousness, judgment, mercy, and compassion, I will marry the unto me in faithfulness, and thou shalt know the Lord.

The Apostle proceeds and saith, the grace of our Lord Jesus Christ be with your spirits. For the better understanding of which phrase, we are to know, that Man consisteth of two essential [ 5] parts, of soul, and body. Eccles. 12. 7. Dust (that is, the body) returns to the earth, whence it was taken: and the spirit returns to God that gave it. Albeit the Apostle else where divideth man into three parts, spirit, soul, and body, when he prayeth for the Thessalonians, that their whole spirit, and soul, and body, [ 10] may be kept blameless, unto the coming of Christ. Where he subdiuideth the soul into two parts, into reason or understanding, which he calleth the spirit: will, or affection, which he termeth (by the common name agreeing to both) the soul: God having given reason to see, and will to seek, after that [ 15] which is good: that reason having eyes might guide the will that is blind, and go before, that it might follow. So that the spirit and soul are not two several substances, but one and the same (even as the body and the flesh are one body) and yet are they distinguished for doctrine sake. Heb. 4 12. the word [ 20] of God is said to enter through, even to the dividing a sunder of the soul and the spirit. and Eph. 4. 17. 18. the Apostle distinguisheth the soul into three Faculties, the mind, cogitation, heart: when he saith the Gentiles walked in the vanity of their minds, and had their cogitations darkened, because of the hardness of [ 25] their hearts: by mind, meaning the hegemonicall part or understanding: by cogitation, the inward senses, as memory, fantasy, &c. and by heart, the affections.

Now by spirit in this place, is not meant the understanding alone, or the soul alone, but by a synechdoche the whole man is [ 30] understood, albeit the soul principally be meant, because it is the proper subject of grace: for grace being a spiritual thing is placed immediately and properly in the spirit, or mind of man; and in the body accidentally, where it doth bewray it self by outward actions. Secondly, for that, as the seat of grace [ 35] is in the mind; so the sense and apprehension of it is there likewise, & not in the body. Thirdly, as Theophilact saith, Non ait vobiscum, quid ita? abigens eos à rebus hisce, arguens{que} non à lege bos spiritum, sed à gratia accepisse. So that, it is all one, as if he should have said, the grace of our Lord Jesus Christ be with you all, as it is Philip. 4. 23. and 2. Thess. 3. 18. as it may appear by the like: for that farewell which Paul gives Timothy in his latter Epistle, The Lord Jesus Christ be with thy spirit, 2. Tim. 4. 22. is all one with that in his former, Grace be with thee. 1. Tim. 6. 21. And that salutation Philem. 15. The grace of our Lord Jesus Christ be with your spirit, is all one with that Coloss. 4. 18. Grace [ 5] be with you.

Hence that phrase and form of speech in our English Liturgy, or Common prayer book, (though misliked by some, and caviled at by others) hath his warrant and ground, when [ 10] the Minister saith, The Lord be with you; and the people answer, And with thy spirit, wishing the same to him, that he to them, that God would be with his spirit, that is, with him.

Again, mark how the Apostle as he did begin with grace, chap. 1. 3. so he doth ende with grace, to teach us first of [ 15] all, that our salvation is placed in it alone, for the beginning, the progress, and the accomplishment thereof: for election is of grace, Rom. 11. 5. and vocation is of grace, 2. Tim. 1. 9. and justification, Rom. 3. 24. and glorification. Rom. 6. 23. Secondly, that Christ is to have all the glory of this grace, whereby [ 20] we are so highly advanced into the favor of God, both for the beginning, continuance, and ending, without ascribing any part thereof to our selves, or any other creature. Thirdly, that all our salutations, and greetings, our adieues, and fare-wells, ought to be grounded in the grace of Christ, otherwise they are [ 25] but carnal: and therefore the Apostle biddeth the Christians to salute one another in a holy kiss, or (as Peter speaks) with the kiss of love. 1. Pet. 5. 14.

This confutes the Popish Doctors, who do not only ascribe the beginning of their salvation to themselves, in coworking [ 30] with God in their first conversion: but also the ende and accomplishment of it, by works of condignity, which (as they say) are meritorious of eternal life.

Further, observe, with what emphasis the Apostle concludes his Epistle: First opposing Christ the Lord of the house, to [ 35] Moses who was but a servant in the house. Secondly, the grace of Christ to inherent justice, and merits of works. Thirdly, the spirit, in which he would have grace to be seated, to the flesh, in which the Apostles gloried so much. Lastly, brotherly unity one with another, implied in the word brethren, to the proud and lordly carriage of the false Apostles over them.

The Conclusion.

In the ende of all, it is added, in the Greek, and Siriacke copies, that this Epistle was written to the Galatians from Rome. Which post-script seems to be erroneous and false: for first, [ 5] there is not a tittle in the whole Epistle, that giveth the least inkling that it should have been written from Rome: whereas in all the rest, which are written from thence, Paul makes mention of his bonds, and imprisonment. Secondly, the variety of copies [ 10] argues the uncertainty of it, seeing in some copies it is said to have been sent from Ephesus, as Cajetan and Hyperius affirm, in their Commentaries upon this place. Thirdly, Baronius (if his authority be of any weight in this case) affirmeth that it is not likely or credible that it was written from thence. But, be it [ 15] granted that this post-script were true indeed; yet it is no part of Canonical Scripture, as not being written by the Apostle, but added afterwards by the Scribes which copied out the Epistles. Neither is this only true of post-scripts, but also of Inscriptions or Titles prefixed before Epistles, they are no [ 02] part of holy writ. This may easily be proved in particular: for first, touching Post-scripts, the Greek copies agree in this, that the first Epistle to the Corinthians, was written from Philippi, and sent by Stephanas, Fortunatus, Achaicus, and Timothy: when as it is certain, it was written from Ephesus. For first, [ 25] chap. 16. 5. he saith, He will come to them when he shall go through Macedonia. Therefore Paul was not then at Philippi, a chief city in Macedonia. Secondly, in the 19 of the same chapter, he saith, All the Churches of Asia salute you, which shows plainly, that when Paul writ this Epistle, he was at Ephesus in Asia, not [ 30] at Philippi in Europe. Thirdly, v. 8. he saith, he will abide at Ephesus till Pentecost, therefore he was not then at Philippi. Fourthly, that it was written before the tumult in Ephesus raised by Demetrius and his complices, and so consequently before his coming to Philippi▪ as also that it was sent by Timothy and [ 35] Erastus, it is manifest, v. 10. of that chapter, being compared with Act. 19. v. 21, 22. Lastly, the Syriac translator agreeth with me, in affirming that it was written from Ephesus; and so doth Baromius Annal. tom. 1. pag. 494. l. 39. Again, the post-script of the 2. to the Corinthians, hath it was written from Philippi of Macedonia, and sent by Titus and Luke: whereas the Rhemists (if we may give any credit to their testimony, who elsewhere make titles part of the Canonical scripture) say, it was written at Troas, as it is thought. And Baron. annal. • om. 1. pag. 590. l. 51. Antuerp▪ thinks it was written at Nicopoli, upon this [ 5] occasion, that in his former Epistle from Ephesus promising to come unto thē as he passed through Macedonia, & coming not, 1. Cor. 16. he doth in this excuse himself, 2. Cor. 15, 16, 17. compared with the 2. Cor. 7. 5. Neither is it a good reason to prove that Titus carried this Epistle (as it is in the postscript) [ 10] because Paul saith, he sent Titus to them, and another with him. 2. Cor. 8. 18, 22. and 12. 18. for Paul speaks of Titus his coming unto thē before that time: neither may it be thought that T • tus was sent the second time unto them, considering that departing from Macedonia, and taking Titus with him, he left [ 15] him in Crete. See Caesar Baron. annal. tom. 1. Antuerp. p. 591. l. 40. Besides, the Rhemists control the subscription of the first Epistle to the Thessalonians, which hath it thus, The first Epistle to the Thessalonians, written from Athens. For in their preface, they are bold to affirm, that it seemeth rather to have been written [ 20] at Corinth, then at Athens: and they give this reason of it, because after the sending of Timothy to Thessalonica, Paul and he meet not at Athens again, but at Corinth. And Baronius affirmeth, that it seems to have been written presently after that Silas and Timothy came to him to Corinth, out of Macedonia, [ 25] by comparing Act. 18. 5. with 1. Thess. 3. 6. Annal. tom. 1. pag. 457. l. 1. And Emman •• i Sa doth censure the Syriac postscript, which saith it was sent from Athens by Timothy, seeing that Timothy was then absent. The like they affirm in the argument of the second Epistle: for albeit the Greek postscript [ 30] hath it, that it was written from Athens, yet they rather think it was written from Corinth, where Paul abode a year and six months, Act. 18. 11. because the title is like unto the first Epistle, Paul and Sylvanus and Timothy, &c. And Baronius saith, that it should be written from Athens, impossible est [ 35] affirmare; because it was written soon after the former, as may appear by the inscription, Paul and Sylvanus and Timothy, (they continuing together:) but the former was written from Corinth, (as hath been proved,) and therefore the latter: specially considering that Paul went thence from Athens, and abode at Corinth a year and a half, and returned not back again to Athens, but went to Ephesus. Annal. tom. 1. pag. 457. l. 2 • .

Add hereunto that whereas the postscript of the 1. to Timothy saith it was written from L • odicea the chief City of Phrigia Pacaciana, the Rhemists notwithstanding in the argumen • , affirm that it is vncerten where it was written: & though [ 5] it be commonly said to have been written at L • odicca, yet it seemeth to be otherwise, because it is like he was never there, as may be gathered by the Epistle to the Colossians which was written at Rome in his last trouble▪ a little before his death: for Coloss. 2. 1. Paul seems to insinuate that he was never at that [ 10] Laodicea of Phrigia, near to Colossos, and Hierapolis, and that they never saw his person. Besides, neither Pl • nigh (who writ after Paul) nor any other ancient classique author, doth make mention of Phrigia Pacaciana, so that it seemeth to have been so called long after Paul's discease: the first mention that is [ 15] made of it (as some have observed) being in the acts of the 5. Synod of Constantinop. Baronius is of opinion that it was written from Macedonia, Tom. 1. pag. 564. grounding his conjecture upon 1. Tim. 1. 3. as I besought thee to abide at Ephesus, when I went into Macedonia; so do— The same doth [ 20] Athanasius affirm, in his Synopsis, and Theodoret in his preface upon that Epistle.

Again, the subscription of the 2. to Timothy, that it was written from Rome unto▪ Timothy the first Bishop elected of the church of Ephesus: cannot well stand as some think with that of [ 25] S. Paul, 2. Timothy 4. 5. Do the work of an Euang • list, seeing that Evangelists were not tied to personal residencie, to abide in one place (as Bishops and pasters are) but were to go from place to place, to confirm the Churches planted by the [ 30] Apostles. But the discussing of this argument, whether Timothy were an Evangelist properly so called, and whether the same man could not be an Evangelist, and a bishop, requireth a longer discourse, then can be affoarded to this short treatise. Lastly, the postscript of the Epistle to T • tus, saith it was written from Nicopolis of Macedonia: the deuisers of which assertion [ 35] ground their opinion upon Titus 3. 12. where Paul saith, be • iligent to come to me to Nicopolis, for I have determined there to winter: mistaking the text, for he saith not, be diligent to come to me to Nicopolis▪ for I have determined here to winter (as being there already) but I have determined there to winter. By which it is plain that when Paul wrote to Titus, he was not at Nicopolis, (as the postscript affirmeth,) and so we see the text which they allege for them, maketh most against them. And this is the judgment & reason of Baronius, Annal. tom. 1. pag. 575. l. 33. Antuerp. howsoever Claudius Espencaus shifts [ 5] his fingers of it, and passes it over in silence.

Thus much concerning Subscriptions: a word or two touching Inscriptions or titles prefixed before Epistles. That these be no part of scripture written by the Apostles, but added to the Epistles by some others, it may appear by these reasons. First [ 10] generally, if titles were canonical as well as the epistles themselves, the Fathers would never have doubted (as they did) whether Paul were the author of the epistle to the Hebrews or not, seeing in all copies save one (as Beza hath observed) it beareth his name: but some of them ascribe it to Barnabas, as [ 15] Tertullian: others to Luke, as Jerome witnesseth, others to Clement: Oecumenius infitleth it only thus, The epistle to the Hebrews, without adding the name of Paul or any other as the penner of it: and so Hentenius a papist doth translate it out of Occumenius. [ 20] Secondly, some epistles (as those seven written by James, Peter, John, Jude) have unfit titles prefixed before them, in that they are called sometime Canonical, specially of the Latin church) and sometime Catholic (chiefly of the Greek church) neither of which were ever given them, by any Apostle, or [ 25] Apostolic writer. For first touching the title Canonical, it may seem strange that this inscription should ever have been appropriated unto them, which is common with them to the whole word of God: as though in them were contained a more perfect and absolute rule of doctrine and manners, of things [ 30] to be believed and practiced, then in the other books of holy writ; considering that sundry Divines (albeit erroneously I confess) have been so far from giving unto them this preeminence above the rest of the books of Scripture, that they have altogether rejected them, as no part of Canonical Scripture: [ 35] by name the epistle of James, the 2. of Peter, the 2. and 3. of John, and that of Jude, of all which it was doubted in ancient time, as we see in Eusebius; and the Syrian church receiveth them not to this day, as being not in the Syriac translation; and Cajetan a popish writer, and the Lutherans at this present, reject them, as may appear by their writings. Secondly, that this inscription was added to these Epistles without sufficient ground, and warrant of reason, may appear, in that no reason can be given why these seven should be called Canonical, rather then the Epistles of S. Paul, or that to the Hebrews (whosoever was the penner thereof.) For whereas the ordinary [ 5] Gloss saith, they are called Canonical, because they were received into the Canon with the other epistles; by that reason they should be no more Canonical then the rest, nay, not of that authentical, at least of that undoubted authority the rest are [ 10] of, seeing they hardly obtained to be registered in the Canon with the rest as Canonical. Lastly, this title was never given to these Epistles by the Greek church (which was more ancient) but only by the Latin church, as might be proved by manifold testimonies, if it were a thing necessary to be stood upon. Nevertheless, howsoeur this inscription cannot be defended, [ 15] yet it may be excused, and tolerated, as a title of distinction, to distinguish them from the other epistles. As we see the Jews dividing the old testament into 4. parts: the first they called the law, or 5. books of Moses: the 2. the former prophets, viz Joshua, Judges, 2. books of Samuel, 2. books of the [ 20] Kings: the 3, the later prophets, as Isaiah, Jeremiah, Ezekiel, and the small prophets: the 4. they called Kethubim, which in English is as much as the scriptures, not as though those 11. books were more properly scripture then the Pentateuch of Moses, [ 25] or the books of the former and later prophets: but only for distinction sake they were so called. And they are termed of the 70. and of the Greek church 〈 in non-Latin alphabet 〉 , that is, holy writts, not because they had a peculiar holiness proper to them above other parts of God's word, (seeing all scripture is equally given [ 30] by divine inspiration) nor as though the amanuenses of these books were more holy then the other pen-men of the holy Ghost (nay, contrarily it is doubted by some, of Solomon, who penned three of these books whether he were elected or rejected; whereas it is not doubted of the rest:) but only (as I [ 35] have already said) to put a note of distinction betwixt them and other books, in naming of them, as Hugo, de S. Uict. hath well observed.

In this sense this title Canonical, may be given to these Epistles without danger: but if we shall understand it in any other sense, we shall be so far from being able to defend it, that we shall not be able to excuse it.

The second title which is given them, is, that they be called Catholic, which inscription is as unfit as the former: for they are so called (as some would have it,) because they were writ̄, and directed to the whole Catholic Church, consisting both [ 5] of Jews and Gentiles. But that is not true, seeing James chap. 1. 1. directeth his Epistle only to the 12 tribes that were dispersed, and not to the Gentiles. And Peter, who was an Apostle of Circumcision, 1. Epist. 1. 1. writeth only to the strangers [ 10] the Jews, that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia. Others think they are termed Catholic, for that they were not sent to one man, or family, or city, or country: but generally to the whole body, company, and society of the Jews, wheresoever dispersed [ 15] over the whole earth. But neither in this sense can they fitly, or truly be termed Catholic: forasmuch as two of these seven, viz. the second and third of John, were written to particular persons, the one to the elect Lady, the other to Gains. And by this reason the Epistle to Timothy, that to Titus, and Philemon, [ 20] may be called Catholic, as well as these.

Again, be it granted, that they were all directed to all the Jews, yet I see not why the Epistle to the Hebrews, may not as well challenge this title to be called Catholic, as any of these seven, considering it was written to all the Jews, and only to [ 25] the Jews.

Thirdly, others affirm them to be called Catholic, because they contain Catholic doctrine, such as appertaineth to all men generally, of what estate, place, condition, or calling so ever they be. But in this sense all Paul's Epistles may be called [ 30] Catholic Epistles. For whatsoever is written, is written for our learning, that we through patience and consolation of the Scriptures might have hope. Rom. 15. 4.

Secondly, the word Catholic, is not so ancient: for Pacianus an ancient father, saith, it was not used in the Apostles days. [ 35] His words are these. Sed sub Apostolis (enquies) nemo Catholicus vocabatur: esto, sic fuerie, vel illud indulge, cum post Apostolos, heresies extitissent, diuersis{que} nominibus Columbam Dei atque reginam lacerare per partes, & sciudere niterentur; nonne cognomen suum pleb • Apostolica p • stulabat, quo incorrupti populi distingueret vnitatem, ne intemeratam Dei virginem, error aliquorum per membra laceraret? that is, But thou wilt say, under the Apostles no man was called Catholic: well, be it so, yet admit this withal, when after the Apostles there were heresies, and men began to rend in pieces, and divide gods done, and Queen, by sundry different names, did not the Apostolic people require their surnames, [ 5] whereby they might distinguish the unity of the uncorrupt people, least the error of some, should rend in sunder gods undefiled virgin? where we see Pacianus doth freely grant, that this surname Catholic was not in use in the time of the Apostles. Which testimony Baronius doth notably dissemble, in showing the original [ 10] of this name out of Pacianus; affirming, but not proving it to be as ancient as the Apostles. Now this error hath not only befallen the Latin, and Greek copies, but the Syriac likewise, as may appear in the title prefixed before the most ancient Syrian translation, where we shall find these words, The 3. [ 15] Epistles of the 3. Apostles before whose eyes our Lord was transfigured, James, Peter, John. In which inscription be couched 2. soul errors. First, in that this translator maketh but 3. epistles of James, Peter, and John: whereas there are six, he omitting [ 20] the 2. of Peter, the 2. and 3. of John (as also that of Jude) as no part of holy scripture; & therefore the Syriac church (as I have already said) doth not receive these Epistles into their Canon unto this day. The second is, in that he affirmeth James before whom our S. Christ was transfigured in mount Tabor, to be [ 25] the author of this epistle. For, that James before whom Christ was transfigured in the mount, was James the son of Zebedee, and brother of John. Matth. 17. 1. After six days, Jesus took Peter and James and John his brother, and brought them up into an high mountain, and was transfigured before them. Which James [ 30] could not possibly be the penner of this epistle, for he was slain by king Herod long before the destruction of Jerusalem, and the dispersion of the 12. tribes, Acts 12. v. 2. About that time Herod the king stretched forth his hand to vex certain of the Church: and he slew James the brother of John with the sword. Therefore James the author of this epistile, was James the son [ 35] of Alphaeus. For to fain another James the brother of our Lord as some have done, is childish, seeing it is plain by sundry places of the N. T. that there were but two of that name mentioned in Scripture, James the son of Zebedee called James the greater; and James the son of Alphoeus, brother to Jude, called the lesser, and brother of our Lord.

COMMON PLACES HANDLED IN THIS Commentary.

The first figure shows the page, the second the line.

• 1 HOw a man may be assured that the Scripture is the word of God? 31. 33
• 2 How we may be assured that the calling of our Pastors is from God? 33. 36
• 3 Of Phariseisme. 41. 18
• 4 Of preventing and cooperating grace in man's conversion. 51. 9
• 5 Of a Lye, and whether it be always a sin? 62. 22
• 6 Of the form and use of an Oath. 65. 14
• 7 Whether faith may be lost? 69. 25
• 8 Of Satisfaction, or restitution. 99. 20
• 9 Of the distinction of Jews and Gentiles. 114. 2
• 10 Of Justification, at large. 116. 6
• 11 Of Christ's Obedience. 119. 12
• 12 Of justifying faith and apprehension. 124. 35
• 13 How to live wisely, godly, justly: sundry rules. 138. 32
• 14 How Christ liveth in us, and how it may be known? 145. 15
• 15 How we live by faith? 149. 24
• 16 Of Iudging. 156. 1
• 17 Of witchcraft, and what a witch is? 158. 2. & 429. & 431
• 18 Of imputation, and imputed righteousness. 175. 16
• 19 Of the curse of the Law. 184. 2
• 20 That no man can perfectly fulfill the law in this life. 186. 35 and 499. 17.
• 21 The difference between the Law and the Gospel. 194. 35
• 22 How Christ became a curse for us? 198. 19
• 23 Whether all Couenan • s are to be kept, and how far forth? 208. 7 &c.
• 24 Of the Judicial • awe. 230. 27
• 25 Of Baptism, at large. 243. 32
• 26 Of the Parents authority in appointing his child's marriage & calling. 274. 27
• 27 Of the mystery of the Fathers sending the Son. 279. 5
• 28 How Christ was subject to the Law? 286. 5
• 29 Of the observation of days. 314. 4
• 30 Of good Jealousy. 331. 23
• 31 Of Polygamie. 342. 9
• 32 Where our mother the Church is to be found? ten motives answered. 352. 25
• 33 Of spiritual bondage. 364. 39
• 34 Of Christian Liberty. 366. 12
• 35 Of Imprecation or cursing. 396. 29
• 36 Of the right use and abuse of Christian Liberty. 400. 12
• 37 Of brotherly Love. 403. 11
• 38 Of Christian peace and concord. 408. 14
• 39 Of the spirit, and walking therein. 411. 20
• 40 Of the combat of the flesh and the spirit. 415. 38
• 41 Of Idolatry. 427. 22
• 42 Of Heresy. 432. 21
• 43 Of Enmitie. 435. 3
• 44 Of Murder. 438. 7
• 45 Of Drunkenness and gluttony. 439. 11
• 46 Of Long-suffering. 445. 2
• 47 Of Goodness. 445. 38
• 48 Of Temperance. 448. 3
• 49 Of Uaine-glory. 454. 35
• 50 Of Christian reproof, at large. 469. 31. &c.
• 51 Wherein the Law and Gospel agree and differ? 497. 24
• 52 Of Merit of works. 594. 31
• 53 Of the kinds of goodness, and rules to be observed therein. 588. 1. &c.
• 54 Of observing of times. 600. 10
• 55 Whether it be lawful to compel men to embrace true religion? 614. 5
• 56 Of Inscriptions of Epistles, and post-scripts, at large. 655. 4

A Table of all those places of Scripture which are briefly expounded in this Commentary.

Genesis.

Chap.	verse.	Pag.	lin.
15	13	213	22
17	1	188	36
17	14	257	3
43	22	440	28

Exodus.

4	28	258	3
12	40	213	29
29	10	292	34

Deuteronomy.

30	6	188	16
32	4	190	25

I. Kings.

15

5

189

9

II. Kings.

2	23	362	30
23	25	188	18

II. Chron.

21

2

270

17

Psalms.

40	6	131	33
69	28	378	38
106	31	176	17
139	21	435	6

Proverbs.

24

16

105

4

Isai.

64

24

298

4

Ezekiel.

33

13

551

25

Matthew.

5	22	156	25
5	22	362	14
7	6	472	10
6	10	189	26
10	8	537	10
13	57	5 • 0	14
25	35	568	12
28	19	245	34

Mark.

9

24

127

5

Luke.

1	6	189	11
14	26	435	11

John.

3	5	257	10
4	37	551	7
6	45	539	24
13	34, 35	494	15
		496	13
17	12	630	8

Roman.

7	18	189	32
8	4	189	40
8	5	205	39
11	32	225	10
13	5	369	22
13	14	267	4
16	18	25	10
16	17	475	16

I. Cor.

Chap.	verse.	Pag.	lin.
5	4	475	31
7	12	5	12
10	8	525	10

II. Cor.

5	17	380	2
5	19	225	7
13	12	475	34

Philip.

2	3	511	6
3	15	188	36

Coloss.

2	8	434	20
3	17	247	26

I. Tim.

1	5	402	39
2	4	270	8
1	9	368	7
5	12	424	15
5	20	485	32

Titus.

3

10

487

3

Hebr.

6	4, 5, 6	462	25
6	6	250	34
10	19	122	1
10	26	462	27
13	17	521	1

James.

2	10	377	32
2	24	385	1
2	26	383	39

I. John.

3	9	190	10
5	3	190	16

Apocal.

18	6	552	26
21	27	630	3

An exact Table of all particulars contained in this Commentary.

The first figure shows the page, the second the line.

A
• THe blessing of Abraham came from the cursed death of Christ. 203. 20
• Children of Abraham are of two sortes. 177. 30
• All believers are children of Abraham three ways. 177. 33
• We must do three things to walk in the steppes of Abraham's faith. 178. 20.
• Of God's not Accepting the person of man. 90. 18
• Who are to be Accursed? 25. 35
• How the church should accurse any man, and in what order? 26. 2
• Admission into the kingdom of grace is either outward or inward. 399. 18
• Of Adoption. 291. 25
• In the grace of Adoption there be two acts of God. 236. 33
• The foundation of our Adoption. 264. 35.
• Adultery to be punished with death. 233. 34
• what Adultery is, and how great a sin? 424. 6
• Of flying adultery and fornication. 426. 6
• Two special occasions of Adultery and fornication 427. 4
• In that Adultery, fornication &c. are works of the flesh we are taught three things. 426. 29
• Inordinate affections what? 450. 28
• Bodilie Affliction to be suffered joyfully for the profession of the truth. 651. 9
• Agar figures Jerusalem two ways. 345. 20
• All put for many. 181. 37
• Anathema what it is? 25. 31
• Anger whether any lawful, and when a sin: and the remedy of it? 436. 22
• Remedies against Anger. Objections answered. 445. 8
• Apostasy hath five degrees. 349. 24
• What it is to be an Apostle? 1. 37
• Apostolic authority ceased with the Apostles. 5. 18
• The Apostles doctrine gods immediate word. 5. 3
• What is the office of an Apostle? 68. 5.
• Application of Christ and his benefits is to be made by certain degrees. 371. 30
• Apprehension of Christ stands in two things. 125. 4
• Three grounds of Apprehension. 125. 23.
• Two degrees of Apprehension. 126. 25.
• Arabia where situate? 57. 22
• Authority of Scripture: se Scriptures.

B
• Three marks of inward Baptism. 241. 40
• Baptism in the church of Roome no sign of the true church. 243. 3.
• Baptism taken six ways. 243. 37
• In the covenant of Baptism God's actions are two, man's one. 248. 2
• The ends of Baptism are four. 249. 11.
• The efficacy of Baptism. 249. 21
• Arguments of Papists Aswered. 250. 14.
• Baptism doth not abolish original sin. 251. 20
• How baptism confers grace? 253. 17
• Of the necesitie of Baptism. 256. 22.
• Four questions of the person that must administer Baptime. 257. 30
• The grounds of infants Baptism. 260. 15.
• Objections against Baptism of Infants, Answered. 261
• Children of Turks and Jews are not to be baptized. 261. 30
• Children of professed Papists may be Baptized, two cautions observed. 261. 32
• Children of wicked Christians and of parents Excommunicate may be Baptized: 262. 15
• Baptism is to be administered but once. 262. 26
• Of the place of Baptism. 263. 1
• The use of Baptism. 263. 9
• Papists abuse baptism. 377. 12
• We must be bearers and how? 490. 32.
• Bear one with another. 491. 492
• Believes must be Bearers and sufferers. 168. 169
• Four kinds of Believes in the visible church. 319. 6
• Why believers are called childrē of promise: see promise.
• Funeral beneficence. 603. 21
• Vitall beneficence. 603. 25
• Blessing came by the curse. 203. 20
• There is a good and lawful kind of boasting. 89. 12
• Boasting is either lawful or unlawful. 455. 11
• whether Bondage may stand with Christian religion?
• A treatise of spiritual Bondage. 364. 39.
• Our spiritual bondage stands in 3. things. 365. 1
• Of the nature, sign, and use of it. 365.
• What is meant by Brethren. 5. 38 61. 25.
• The name Brethren of force to persuade us to use gentleness. 466. 29
• Brethren taken four ways in Scripture. 469. 39
• Burdens of two sorts, & what they be? 520. 24.
• To bear one another's burden what? 520.
• Bearing of our own burden what it is? 520. 35
• Uses upon this, that every man must bear his own burden. 528. 6
• Sin, a burden to wicked Angels, man, god, and the creatures. 528. 11.
• What kind of burden sin is? 528. 27.
• The Jews sporting at the threatenings of the Lord, calling them the burden of the Lord. 529. 10
• Men's Burdens are of two sorts. 489. 3.
• Four sorts of those burdens that may be borne of others, as well as of our selves. 489. 9
• The two first sorts borne three ways Jbid. 20
• The two latter how to be borne? Ibid.
• Sundrie objections against Bearing only our own Burdens, propounded and answered. 520. 35 to 528.
• Infants bear the burden of Adams sin, and why? 521. 15
• True believers freed by Christ frō a threefold burden. 527. 26
• How Christ and we are said to bear the Burden of our sins? 527. 39

C
• Paul's Calling was not by the church of Antioch. 2. 23
• It differs from the calling of other Apostles. 2. 23
• A good calling necessary for a minister. 3. 1
• The Anabaptists arguments that a man may preach without a calling, answered. 3. 7
• Every lawful calling is of God. 3. 22.
• Four reasons why ministers calings must be manifest to their consciences, and to their auditors. 3. 31
• Three notes to know whether a man be called to the ministry. 4. 10.
• Three kinds of calling in the Church 4. 25.
• Two sortes of calling. 34. 1
• Three kinds of extraordinary callings. 34. 4
• Three rules to be observed for the trial of an extraordinary calling. 34. 22.
• God in his eternal counsel assigns to every man a calling. 48. 1
• The child of God in his conversion hath not power to resist the inward calling of God. 306. 35
• Who calls? who are called? what is the calling of God? 398.
• Men answer the calling of god three ways. 399. 1
• God's calling is either operative or significative. 399. 7
• Every man ought to have two callings. 404. 28
• Carnal, vide natural.
• Roman Catholykes like unto the old False prophets for outward shows. 612. 2
• Their outward shows stand in four particulars. ibid. 3
• Ceremonies are of two sortes. 231. 13.
• Ceremonies considered three ways. 309. 39
• Charming a kind of wichcraft. 429. 37.
• How we may discern of charms? 403. 10
• Two degrees of God's children. 336. 4.
• Why believers called children of promise? vide promise.
• Who are the children of Abraham? vide Abraham.
• A Child of God is two ways. 536. 26.
• A Child by grace is three ways. 36. 28.
• The excellency of this benefit to be the Child of God. 236. 39
• The duties of God's children. 238. 2. 238. 24.
• A Treatise of the authority that parents have in disposing their children. 274. 28
• Children must be subject to their tutors and governors. 276. 25
• What a man must do to be assured he is God's child? 277. 14
• What the union with Christ is? vid. Union.
• Is what respect they are said to be one with Christ? 265. 1
• How all believers are made one with Christ? 265. 3
• Of the donation of Christ. 265. 36
• Of our receiving of Christ. 266. 15
• What communion with Christ is? 266. 23
• How the Lord Jesus is put on. 267. 4.
• Of the apprehension of Christ. vid. Apprehension.
• Why Christ called Son? vid. Son.
• Whether the Son be God? vide Son.
• Christ took not to himself the office of a Mediator. 281. 16
• A treatise of Christ's incarnation, why, how far forth, and how he was made flesh? 282. 4
• Of the uniting of the flesh to the godhead of the Son. 284. 12
• Of Christ's subjection to the law. 285. 35.
• Of Christ's obedience in fulfilling the law. 286. 18
• Of the application of Christ. vide Application.
• Christ crucified the storehouse and treasury of the Church, which is shown in five points. 630. 25. 28
• Why Paul gloried rather in the cross of Christ then in his resurrection? 631. 23
• The Papists wicked glorying in the cross. 632. 1
• Christ is called our Lord in five respects. 652. 25
• Christ was made a curse for us. vide Curse.
• How Christ suffered the wrath of God? 200. 1
• Christ must be really learned before he be taught. 53. 9
• When Christ's obedience began and ended? 119. 14
• How Christ could obey being God and satisfy for us being man? 120. 4.
• In what order Christ gives himself unto us? 146. 8
• Christ is God. 5. 25
• Christ which gives grace and peace, why called our Lord? 12. 38
• How Christ is said to give himself? 13. 26.
• Two ends why Christ gave himself. 14. 38
• Christ's death and sacrifice was voluntary. 14. 10
• Every man must apply the gift and sacrifice of Christ unto himself, and how it may be done? 15. 22
• How they of the old testament were partakers of the body and blood of Christ? 21. 35
• Christ is the great Prophet and doctor of the church. 36. 39
• Christ's office stands in three things. 37. 2.
• Christ teacheth those that are to be teachers, two ways. 37. 37
• What a Christian is? 449. 21
• A Christian is Christ's, five ways. ibid. 22.
• The uses of one being Christ's. ibid. 31.
• The office of a Christiā man. 451. 5
• The Church of Rome no church of God. 9. 24
• How the Church can be wasted, & why the Lord suffers it to be so? 43. 24, 30.
• Authority of the church no principle. 433. 39
• Unity is not an infallible & inseparable mark of the church. 407. 18
• Three certain marks of the catholic church. 335. 1. 1
• Why the Christian church is called barren and desolate? 357. 1. 14
• The estate of the church is either inward or outward. 357. 18
• The use that ought to be made that the church hath Christ for her husband. 358. 9
• The catholic Church on earth is said to be in heaven for two causes. 351. 6
• Of the churches rejoicing. 358. 37
• It is one in number, and no more. 351. 37.
• How the church is troubled? vide Trouble.
• The catholic church why called our mother? 35. 2. 17
• Where our mother is to be found? 352. 25.
• The order to be used in the censure given upon a church. 9. 10
• Jerusalem the mother church rather then Rome. 61. 15
• The church was before the writing of the word, but not before the word. 77. 6
• It is invisible. 352.
• Of Circumcision. 79. 32
• Circumcision considered according to the circumstance of time, three ways. 373. 15
• Circumcision in it self a thing indifferent, yet not to be used if it be urged as a matter of absolute necessity. 614. 35
• Civil virtues, and a civil life, are no better then sins. 16. 10
• What is the combat that natural man have? 417. 28
• The cause of the spiritual combat, and the persons in whom it is. 417. 5.
• The use of the combat. 419. 1
• The commandments of God are not grievous three ways. 190. 15
• Concealements of the truth sometimes lawful. 63. 13
• How it must be understood that in the commandment the sins of the fathers are visited upon the children. 521. 29
• Papists make three degrees of concupiscence. 252. 11
• Concupiscence. vide Lust.
• Conference of Pastor and people, necessary. 338. 13
• How conscience is free, and how subject to the power of the Magistrate? 410. 1
• Three objections removed that the laws and traditions of the church, bind Conscience as truly as the word of God. 369. 21
• The consent of Pastors and people excellent. 6. 25
• What is the force of consent? 6. 27
• Consent no certain mark of the church. 6. 37
• The catholic consent of believers in points of religion, is not the true and lively Scripture. 7. 5.
• Consent stands in three things. 7. 15.
• Consent not to be found amongst the papists. 7. 18.
• Consent is to be found amongst us in the foundation of religion. 7. 23.
• Consider our selves and others. 467. 468. 469.
• Constancy. vid. standing.
• Consultation not to be used in matters of religion, nor in obedience. 56. 19. 37.
• The use of the contemplation of Christ by faith. 162. 30
• The effect of contention. 408. 6
• Contentions some lawful some sinful. 436. • 5
• Contract in some cases may be dissolved. 209. 11
• Sins after conversion are pardonable. 462. 4
• Three causes of Paul's conversion. 46. 32.
• The order and dependence of causes in a sinners conversion. 47. 13
• Five Questions of Paul's conversion. vide Paul.
• Conversion wrought by certain degrees. 336. 20
• Corruption not felt by corruption but by grace. 528. 33
• Couenants being lawful are to be kept with heretykes and enemies. 208. 23.
• What covenants with loss are to be kept and what not? ibid. 30
• Couenants of two sorts, legal and evangelical. 569. 6
• The covenants of works hath two properties. 348. 27
• Conferences and councils are laudable. 75. 32
• Three caveats in gathering a council. 76. 5
• For this ending of differences in religion there must be conferences in a free or Christian council. 408. 37.
• Why the protestants joined not with the papists in the council of Trent. 409. 5
• Five rules for our liberty in using the creatures. vid. Liberty.
• why we ought to take up our cross and follow Christ, certain reasons. 620. 5
• what is men's by the cross of Christ. 630. 16.
• Crucifying is either the action of Christ or our action, of Christ threefold. 451. 7
• Three means to crucify the flesh. 451. 26
• Reasons why a man hanging on a tree is cursed. 202. 8
• What the curse is that Christ was made for us? 198. 19
• How Christ was a curse? ibid. 28
• Whether Paul did well in cursing his enemies? 396. 30
• Whether we may curse ours? 397. 10
• How we should use the imprecations in David's Psalms? 397. 18

D
• A fourefould kind of observation of days. 314. 4
• Against the Popish observation of holy days. 316. 7
• How Protestants observe them? 316. 28.
• Against observing days of good & bad success. 317. 2
• Two rules to be observed for the right manner and measure of eating and drinking. vide Eating.
• Christ's temporal death did countervail eternal death. vide Death.
• We must carry our selves as dead men in three respects. 144. 29
• There are two degrees both in the first and second death. 199. 20. 24.
• What debate is? 436. 3
• There is a deceit called dolus bonus. 64. 2.
• Of men deceiving themselves. 508. 30.
• A man may be deceived both in divine and human things sundry ways. 546. 19
• A man deceives himself two wries. 546. 20.
• The heart of man deceitful. 546. 40.
• from whence that springeth? 547. 3
• Good desires distinguished from carnal d 〈…〉 es by three properties. 297. 32
• Of the desires of our hearts and that they are cries, and how? 598. 6
• Of the league of compact with the devil. 429. 20
• What is the chief principle in divinity? 433. 24
• What drunckennes is? 439. 11
• Two things in this sin. ibid. 14
• To be given to drincking, is a sin. 439. 21.
• Inducements to detest drunckennes. 439. 30.
• Arg. for drunkenness, answered. 440. 20.

E
• Two rules to be observed for the right manner and measure of eating and drincking. 439. 5
• Electiō ariseth not of the will of man but of the grace of God. 40. 27.
• How we may attain to the assurance of our election? 47. 31
• There is a double election. 194. 14
• God's election is the root of all the gifts of God is us. 308. 15
• The mere grace of God is the cause of our election. 360. • 6.
• In religion there ought to be a holy emulation. 44. 36
• There is a good emulation, and a carnal emulation. 436. 8
• whether Paul did well in cursing his enemies? 396. 30
• whether we may curse our enemies? vide Curse.
• Enmitie. vide Hatred.
• Envy what it is? 437. 36
• Error in the foundation, or beside the foundation of religion. 8. 30
• Error of human frailue or of obstinacy. 8. 35
• No man can set down the precise time when errors had there be ginning. 84. 12
• Error is either in judgment or manners: both are of two sorts. 409. 20.
• In the examination of our selves four rules must be observed. 218. 8.
• The contagion of evil examples must be cut off in the society of men. 109. 40
• Excommunication when to be used? 390. 32
• Offenders are not to be excommu nicated at the first, but orderly to be proceeded against. 393. 9. 486. 37.

F
• Faith is of great use in the kingdom of God. 382. 32
• when faith first begins to breed in the heart? 240. 30
• How faith in Christ is conceived in the heart? 241. 5
• whether faith may be lost? 69. 25
• what Iustifyng faith is, as the Papists define? 123. 32
• The object of Abraham's faith was double. 123. 38
• what true justifying faith is? 124. 35
• Faith and confidence are two distinct gifts of God. 125. 11
• Two causes why a believer is said to live by faith. 149. 16
• How men live by faith? 149. 24
• Faith considered two ways. 175. 34
• That we may live by faith, we must do two things. 194. 5
• A particular or special faith hath 3 acts or effects. 239. 22
• Arguments of the Papists against special faith, answered. 239. 30
• Every grievous fall doth not abolish the favor of God. 237. 13
• Of the faith of Infants. 261. 15
• What faith towards God is? 446. 31.
• Reasōs to prove that the faith of the most is but false & feigned. 446. 35
• Faith works by love, being the cause of love, and love the fruit of faith. 383. 13
• In faith two things. 385. 24
• Faith towards men stands in two particulars. 447. 12
• Reasons to move us to maintain faith & truth among men. 447. 25
• By faith we do not abrogate but establish the law. vide Law.
• The duty of governors of families. 410. 24
• God is called a father in two respects. 336. 13
• Or the Fathers sending his Son. vide God.
• No man exempted from falling. 461. 37.
• Fainting twofold. 585. 7
• Spiritual fainting twofold. 585. 12
• Faults of Churches be of two sorts. 8. 18.
• Of natural fear, how it is good and how evil? 108. 4
• Three kinds of fear. 108. 20
• Figures and Allegories used in scripture. 346. 16
• Of the spiritual combat betwixt the flesh and the spirit. vid. Combat.
• How the flesh and spirit fight together? 416. 4
• The lust of the flesh hath two actions. 416. 21
• A treatise of the works of the flesh, where is handled the condition the kinds, and the punishments thereof. 423. 22
• Flesh signifies more then sensuality. 433. 15
• What the flesh is? 450. 18
• In the flesh are two things: Affections, and lusts. 450. 27
• Means to crucify the flesh. 451. 26
• For, signifies not always a cause, but any Argument. 568. 14
• The foreknowledge of God. vide God.
• Fornication what it is? 424. • 4
• Against toleration of fornication. 425. 12.
• To fly adultery and fornication. 426. 6.
• Two special occasions of them. 427 4.
• Freedom in good things fourfold. 368. 3

G
• The Galatians revolt. 8. 10
• What the churches of Galatia were. 9. 28
• How the Galatians received the gospel? 28. 30
• To Gentilize what it is? 112. 5
• Gentlenes, what? 445. 29
• The gifts of God are inordinately used three ways. vide Inordinate.
• The more excellent gifts any hath received, the more he is bound to be serviceable to others. 463. 39
• The glory of heaven twofold, Essentiall, and Accidental. 556. 23
• To Glory, implies three things. 625. 13.
• Two Grounds of glorying, one in God, another in himself. 517. 12.
• Howe they differ, and howe we may do both? ibid.
• Objections against glorying and rejoicing in our selves. 517. 30
• How glorying in a man's self doth differ from vain glory which is a branch of pride. 517. 30
• Four rules to be observed that we may glory in the Testimony of a good Conference. 518. 15
• Lessons to be learned from this that we are to glory in the Testimony of a good conference. 518. 31
• Glorying when it is good and when evil? 625.
• Glorying good or evil. ibid. 27
• Evil glorying is vain glorying in three respects. ibid. 23.
• Wherein we ought not to glory. ibid. 35.
• neither in wisdom, strength, riches, honor, nor pleasures. ibid.
• Glorying in outward things, not only vain but impious. Four reasons. 627. 40
• There is a twofold lawful bosting or glorying, one before god, another before man. 628. 29
• Objections for Boasting answered. 628. 16.
• Vnlawfull glorying when it is? 629. 17.
• Glorying in wickedness three ways. 629. 30.
• Reasons, why Paul did Glory rather in Christ's death, then in his resurrection. 631. 21
• The Papists wicked Glorying in the cross. vide cross.
• Gluttony what it is? 439. 16
• False God's are set up two ways. 304. 16
• How God is to be acknowledged and worshipped? 12. 15
• God's foreknowledge is not severed from his will. 108. 12
• In what order the foreknowledge of God stands to his will. 180. 25
• God is called a father in two respects. 236. 13
• How God is said to repent? 220. 19
• A child of God two ways. 236. 26
• A treatise of God sending his son. 279. 5.
• God knoweth exactly all our actions. 549. 26
• How the godly man's sins do not condemn him in the latter Judgment, three resons. 551. 27
• The godly reap not that they sow, therefore there is another life. 552. 11.
• Seven rules to live godlily. 139. 10
• What a man must do to be assured that he is God's child? 297. 14
• Why affliction is the portion of the godly two reasons. 620. 28
• Uses of this that the godly are persecuted and afflicted. 621. 15
• Good things are commonly done in evil manner. 330. 5
• How they may be well done, three rules. 330. 21
• The Godly fail in the manner of doing good. 344. 1
• The duty of doing good declared by sundry arguments. 588. 1
• Dooing of good standeth in three things. 588. 4
• Rules to be observed in doing good. 590. 34
• We are not always to imitate God in good and evil, for three causes. 591. 34
• God is the general good, we the particular. 591. 40
• To the nature of the general good three things appertain. 595. 4
• Reasons why we are to do good to all men. 593. 9
• How we are to do good especially to the household of faith? 594. 20
• Reasons to do good especially to the faithful. 594. 35
• The order to be observed in doing of good to others. 596. 23
• There is no possibility of doing good after this life. 601. 37
• Goodness what it is? 445. 38.
• Goodness respects either the body or the mind, and stands in four actions. 446. 9
• Goodness threefold, preserving, uniting, & communicative. 589
• Communicatiue Goodness hath 4. degrees. 589. 29
• What is understood by God? 531. 24
• A felicity to receive the doctrine of the Gospel, and what benefits come thereby? 326. 27
• The law and Gospel not on in substance of doctrine. 378. 9
• The Gospel must be preached rather then the law, for two causes. 54. 1.
• It must be preached to the Gentiles for two causes. 54. 38
• There is but one Gospel and one way of salvation. 21. 31
• Popish religion subuertes the Gospel of Christ. 23. 15
• The doctrine of the Gospel called the truth for two causes. 159. 20
• The antiquity of the Gospel. 181. 19.
• How it differs from the law. Vide Law.
• The Gospel was not revealed to the world till after the coming of Christ. 228. 11
• Persecution and the preaching of Gospel go hand in hand. 620. 20.
• The Gospel is no new law. 497. 23.
• In what the law and Gospel agree? 497. 24
• They differ in five things. 498. 9
• Why the Gospel is called a mystery? 498. 16
• The doctrine of the Gospel called by an excellency the word, also the word of the kingdom, of God, of salvation, of life. 530. 36.
• Our salvation placed alone in grace. 654. 15.
• A child by Grace three ways. 236 28. Uide Child
• The knowledge of the true God stands in six points. 248. 20
• What is meant by Grace? 10. 5
• The causes of grace be the father & Christ, and how they are distinct in regard of the manner of working? 10. 38
• Grace in god, is the first cause of all good things in us. 11. 7
• Grace and peace are the chief good things to be sought for. 11. 30
• God's order in the communication of grace & peace. 12. 21
• Grace and works cannot stand together in iustificatio • . 20. 18
• Wherein stands the efficacy of preventing grace? 52. 10
• Whether it can be resisted? 52. 30
• How efficacy of grace and liberty of will stand together? 52. 37
• Grace in Scripture signifieth two things. 153. 10
• Preuenting grace is twofold. 308. 24.
• The works of grace in God Imprint their Image in the hearts of them that belong to God. 308. 32
• Falling from grace though but in part is dangerous. 339. 23
• The hatred of God's grace in man is the beginning of all persecution. 362. 21.
• What is our Guide now in the New Testament the law being abrogated? 234. 22
• Men are said to be under grace two ways. 318. 28
• One little grace of God brings many other with it. 391. 11
• Beside the antecedent and first grace there is necessary a subsequent, or second grace. 421. 34
• Grace mentioned in the Scripture twofold. 651. 33
• Gratia gratum faciens, and gratia gratis data. ibid. 34
• Gratia gratum faciens, natural, or supernatural. ibid. 40. & 652. 1
• Why the favor and love of God is called the Grace of Christ? 652. 15.
• The soul the proper subject of Grace. 652. 32

H
• Hatred whether a sin or not? 435. 4.
• What it is. 435. 27
• What a right heart is? 111. • 7
• What a humble and honest heart is? 111. 18.
• Mans heart perverse to God's ordinance. 618. 12
• What Heresy is? 432. 12. 18
• Difference between heresy and schism. 432. 36
• Difference between heresy and a simple error. 433. 9
• Three things in heresy. ibid. 10
• Three rules to preserve our selves from heresies. 433. 20
• There are two degrees of honor. 455. 22.

I
• Idolatry committed two ways. 304. 16.
• That Idolatry may be rooted out of the mind, what is to be done? 305. 37.
• What Idolatry is? 427. 22
• An Idol and Idolatry taken▪ two ways. 427. 22
• the Romish religion teacheth Idolatry four ways. 428. 9
• their Arguments answered. ibid. 24 Jealousy twofold. 329. 16
• Good Jealousy stands in 3 things. 331. 26. 332. 6.
• What the name of [Jew] signifieth opposed to Gentiles? 270. 13
• Of the distinction of Jews & Gentiles, the cause of it. 114. 3
• Wherein it stands? 114. 16
• How long it endured? ibid. 31
• The nation of the Jews shall be called, and converted before the ende of the world, but when or how God knows. 182. 2
• Jerusalem a type of the catholic church in six respects. 350. 21
• Whether Ignorance be a sin in those that want the word of God. 303. 25.
• the Image of God stands in two things. 335. 13
• Whether Images be necessary in the congregation of the people of God? 161. 10
• Immoderate use of God's gifts is 3 ways. 400. 27
• Imposition of hands by the church of Antioch upon Paul no calling but a confirmation of his calling. 2. 13.
• Imputation what? 175. 18
• Imputation twofold. 175. 25.
• Things indifferent not to be used as oft as we list and how we will. 80. 22.
• Two things restrain, the use of thē indifferent. 80. 29
• A thing indifferent when it is made necessary to salvation is not to be used. 8115.
• Infantes how they are to be termed innocents, and how not? 525. 39
• Infantes have no good works. 553 8.
• Infantes to be judged not by the book of Conscience, but by the book of life. 553. 10
• Inscriptions no part of Scripture. 658.
• What the Intercession of Christ is. 298. 7.
• Certain Interpretation of Scripture where to be found? 352. 33
• Joy is twofold. 444. 17
• Joy of grace in this life stands in three things, and hath a double fruit. 444. 18. 23
• Paul made five Iourneyes to Jerusalem. 74. 2
• We are to have some warrant for our Iournies where three sortes of mē are to be blamed. 75. 15. 20
• Israel twofold. 646. 1
• Israel of God, what? ibid. 4
• Israel of God why mentioned? ibid. 6.
• Iudisme what it is? 41. 12
• What it is to Iudaise? 112. 3
• Judge the best of others: three objections moved▪ & answered. 392 10.
• In giving Judgment of Churches three rules to be marked. 8. 15
• Three things are subject to Judgment. 156. 3
• Judgment is twofold. 159. 25
• The duty of ministers often to forewarn the people, and the duty of the people often to meditate of God's judgments. 441. 10. 15.
• Iugling a kind of witchcraft. 429. 35.
• What the word justice signifies? 116. 8.
• The subject of justification. 117. 10
• False causes of justification. ibid. 35
• What is that thing in Christ by and for which we are Justified. 118. 32.
• We are not Justified only by the passion of Christ. 121. 10
• The means of justification. 123. 30.
• Faith alone Iustifieth. 129. 17
• Justice twofold, of the person and of the act. 176. 18
• The danger of the doctrine of Justification by works. 397. 29
• Justification is twofold: of the person, of the faith of the person. 385. 5
• Arguments against Justification by works. 375. 3
• Faith and love no joint causes in Justification. 384. 10 384. 10.
• Whosoever obstinately maintaineth the doctrine of justification by works cannot be saved. 373. 30
• Objections removed. ibid.
• The kinds of justification. 131. 8
• The practice of them that are justified. 131. 36
• But one Justification. 177. 1
• Papists in the day of death renounce Justification by works. 183. 34
• There is a Justification before God, and a Justification before men. 193. 3.
• We are Justified not only by the death but also by the obedience of Christ. 286. 18
• No Justification by works. 419. 9. 420. 6.
• The twofold popish Justification confuted. 348. 12

K
• Kingdom of God what? 42. 25
• God's kingdom what it signifieth. 441. 22.
• Knowledge of the true God stands in two points. 248. 20
• Knowledge of god is 2. fold. 303. 5
• Knowledge whereby men know God is either literal or spiritual. 306. 4.
• The properties of spiritual are th •• e 306. 18.
• The Knowledge whereby God Knowes men stands in 2. things 308. 10.
• and it hath two properties. 309. 24

L
• The distinction of Latria and Dulia frivolous. 313. 6
• We are free from the Law in four respects. 136. 10
• The main difference between the Law and the Gospel. 194. 36. 214. 17.
• Why the law is urged though we cannot keep it? 196. 16
• The difference of the promises of the Law and the Gospel. 210. 17
• Impossible for any man in the time of this life to fulfill the Law. 186. 35.
• Obections removed &c. ibid. 11
• There are two kinds of fulfilling the Law. 189. 11
• The Law is not grievous three ways: vide commandments.
• The difference of the promises of the Law and the Gospel. 210. 17
• How the Law revealed sin before Christ and after? 216. 14.
• The use of God's Laws. 227. 23
• The Law is a Schoolmaster to Christ in two respects. 229. 10
• When the Law of Moses was abrogated? 230. 19
• How far forth the Law is abrogated? 230. 38
• What is the Moral, Ceremonial and Judicial law? 230. & 231
• And how far forth they are all abrogated? ibid.
• Two notes whereby a Judicial Law may be discerned to be Moral. 232. 30.
• What is our guid the Law being abrogated? vide. guide
• The Law considered 2. ways. 288. 22
• The Law is a yoke 3. ways. 288. 28
• A treatise of being under the Law and redemption from it. 288. 20
• Our liberty by Christ frees us from the Law three ways. 272. 8
• The fulfilling of the law in this life is imperfect. 377. 4
• The true difference between the law and the Gospel in 7. things 347. 23.
• The false difference confuted. 348. 1
• How the whole law is fulfilled in the love of our neighbor' 405. 15
• Transgression of the Law twofold. 419. 19.
• Wherein the law and the Gospel agree? vide Gospel
• By our faith we do not abrogate the law but establish it in two respects. 498. 1
• Wherein the law and Gospel differ. vide. Gospel
• No man in this life can fulfil the law, proved by four Arguments. 499. 17.
• The Law is said to be fulfilled three ways. 503. 35
• Fulfilling of the law taken two ways. 504. 5
• League with the Devil twofold. 429. 20.
• The law hath a threefold use though it cannot be fulfilled. 504. 18.
• Why men are so cold in liberalie? 555. 9.
• 5. Rules for the use of liberty. 402. 2
• Christian liberty abused. 3. ways. 400. 17.
• What is the abuse of liberty & where it is to be found, and what is the right use of it? 400. 12
• Five degrees in the way▪ and order used in procuring our liberty by Christ. 278. 35
• A treatise of liberty by grace. 366. 1 •
• What is the authority of it, the persons to whom it belongeth, and our duty touching this liberty? ib.
• Of the parts of Christian liberty. 366. • 4.
• Magistracy and Christian liberty may stand together. 369. 5▪
• Christ procures liberty by two means. 370. 29▪
• Popish religion is flatt against Christian liberty, and that two ways. 372. 7.
• Our liberty frees us from the Law three ways. 372. 8.
• Our life ought to be a pilgrimage 351. 16.
• There is a natural and spiritual life 138. 20.
• There are 3. degrees of life. 140. 24
• The spiritual life stands especially in three things. 149. 26
• Life is created or uncreated: created is natural or spiritual. 452. 35
• Two degrees of spiritual life. 453. 1
• In what sense life eternal is a reward? 570 11.
• What resemblance it hath with a reward? ibid. 20
• Of our limitations of Opinion and affection. 353. 23.
• Long▪ suffering what, and the mane • to use it? 445. 2
• Self-love. vide Ouerweening.
• Of loving our Neighbor vide Neighbor.
• Of mutual love between Pastor & People. 320. 27
• How faith works by love? 383. 13
• The use of love, though it do not justify. 385. 13
• What the love of our Neighbor is? 403. 12.
• What is the use of Love. 403. 29
• Six sortes of men live in the breach of the rules of Love. 404. 1
• How love is a fruit of the spirit. 443. 27.
• Love follows faith and regeneration: therefore the first act of love is not by nature as the Papists teach. 443. 29
• The love of God what? 443. 40
• Three especial signs whereby it is discerned. 444. 1
• The Love of our Neighbor what ibid. 12.
• Why the Love of our brother is called the love of Christ rather then of nature, of God, or of Moses? 494. 8
• The grounds of Love three. 593. 12
• The Love of our Brethren greater or lesser, two ways. 597. 15
• How we must love all men alike & how we may not? ibid. 18
• How far doth the child of God proceed in the lusts of the flesh? 414. 33.
• Five degrees of lusts. 414. 36
• The lusts of the flesh hath two actions. vide. Flesh
• The lusts of the spirit hath two vide. spirit.
• Lust after Baptism in the regenerate is a sin. 419. 2
• Lusts what? 450. 33
• What a lie is, and whether a sin or no? 62. 23. 64. 10
• Difference between a lie and a Parable. 63. 7
• And between a lie and the concealment of a thing. 63. 13
• Between Lying & feigning. 63. 26
• Reasons against lying. 447. 26

M
• Whether Magistrates be necessary in the societies of Christians? 268. 23.
• Magistracy and Christian liberty may stand together. vide liberty.
• How the law of the Magistrate makes an indifferent thing to be necessary? 369. 37
• Marriage what it is? 341. 40
• Marriage no sowing to the Flesh as Tacianus the Heretic and Syritius the Pope would have it, but to the spirit. 563. 19
• By Markes what is signified. 648. 9
• Markes of Christ of two sortes. ibid. 20.
• Visible or invisible:
• Outwart or inward. typical or, real. ibid. 34
• Real marks double either in his natural body or mystical. 649. 1
• How the marks in his natural body do differ from those in his mististicall body. ibid 19
• What use to be made of Paul's marks. 650. 2
• The makes of the Fratres flagellantes to be derided. ibid. 25
• Legaces given to the maintenance of the Mass, may be applied to the maintenance of the true worship of God. 208. 9
• The difference of Meekenes and long suffering. 448. 1
• What meekness is? 464. 30. & 465. 29.
• The effects of it. ibid. 34
• Motiues to Meekenes. 465. 10
• How there is but one Mediator? 217. 32.
• How Moses was a Mediator? 219. 23.
• How we are to put affiance in men? 392. 32.
• We serve God in serving of men. 406. 5.
• How men are nothing of thenselves. 506. 1. 25.
• Men naturally think too well of themselves. 507. 8
• How we are to please men and how not? 515. 32
• Herein six cautions to be used. 516. 3.
• God's mercy great to sinners. 49. 26
• It hath a double effect in us. ibid. 33
• It is much abused and how? 40
• By mercy what is understood? 645. 7.
• All Merits and satisfactions for sins are to be reduced to the person of Christ and if there be no human satisfactions nor meritorious works. 14. 24
• Merit of condignity may be understood three ways? 565. 16
• What Papists hold merit of good works in regard only of God's promise and divine acceptation, and what in respect partly of their own worthiness partly of God's acceptance, and what only in regard of the dignity of the work? 565. 20
• Ministers must deliver nothing of their own. 6. 10
• Ministers which are to be teachers must first be taught. 38. 3
• They must be taught by men where revelation is wanting. 38. 22
• Ministers are pillars and how, with the use of it? 97. 1
• Ministers of the word must of necessity join with good doctrine the example of good life. 109. 5
• What kind of men Ministers ought to be? 318. 16
• Ministers duty specially to reprove. 477. 37
• Ministry is painful like the travail of a woman. 334. 12
• The dignity of the Ministry. 334. 26.
• Ministers must temper their gifts to their hearers. 338. 37
• Ministers subject to slanders. 394. 37.
• Whether a Minister may not conceal the truth some time? 395. 31
• Ministers lives should be real Sermons: 623. 30
• The condition of faithful Ministers is to be full of troubles. 647. 28
• In what case a Minister in his preaching, may use Philosophy, testimony of Profane writers, and quotations of Fathers. 541. 25
• Ministers that labor in the word may lawfully take wages though they have sufficient of their own. 543. 18.
• Abuse of the Ministers proved to be the abuse of God. 548. 11
• Of Professors deriding & defrauding Ministers of the word. 549. 1.
• Why Ministers are not to sell the preaching of the word? 437. 26.
• What they are to aim at in their preachings, and what not? 537. 20
• A Minister is to teach his Auditors only the word of God, and why? 540. 23.
• whether Ministers are to be maintained by common contribution and liberality of the people or not? 533. 37
• That it is more convenient for Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntary contribution, sundry reasons. 534. 17
• objection, That the Ministers place is an easy office, answered. 535. 1
• what a Minister is? 171. 20
• the Devil cannot work a true Miracle. 171. 33
• how Mocking is persecution? 362. 9
• the Modestie of Paul. 19. 34
• the practice of the godly to Mourne for other men's sins. 337. 27
• Objections in defense of Murder removed. 437. 7

N
• The kinds of Nakednes. 266. 28
• Nature doth counterfeit grace, and how? 330. 28
• A natural man can do the works of the moral law, yet in him they are sins. 224. 25
• Nature and Person distinguished. 279. 32.
• what Nature is? ibid.
• Natural and carnal men are of two sorts. 463. 13
• Necessity is twofold. 369. 35
• how we must love our Neighbors? 328. 6.
• what the love of our Neighbor is? vide Love.
• how the whole law is fulfilled in the love of our Neighbor? 405. 15
• who is our Neighbor? 405. 27
• In some cases we must love our Neighbor more then our selves. 405. 34.
• Of the love of our Neighbor. vide Love.
• The new Creature, or new man, & old man what it is? 637. 1
• The uses of this, that we are new creatures in Christ. 638. 23
• Greater power required in the regeneratiō of man then in the creation of the world. 639. 3
• how men are Nothing of thenselves. vide Men.

O
• Four things in an Oath. 65. 15
• The form of an oath is to be plain and direct, in the name of God, and not of creatures. 65. 35
• An Oath is to be used only in the case of extremity. 66. 13
• Observation of days and times. 314 4.
• The Gospel must be preached though all men be offended. 396. 15.
• Men have an overweening of themselves naturally. 507. 8
• The cause of it. 508. 10
• Such notably deceive themselves. 508. 30.
• It is the poison of love. 510. 25
• Whether a man may not judge himself to have a greater measure of gifts then they that have less? 510 38.
• The remedies of this evil. 511. 36
• Outward privileges or dignities are of no moment in the kingdom of Christ. 382. 1. & 24

P
• How a pacification is to be made in religion? 338. 29
• Papists teach and maintain the worship of false God's. 305. 1. &c.
• Papists and we differ not about circumstances. 376. 15
• Mo pacification with the Papists for religion, but civil society. 408. 25.
• Papists teach Idolatry four ways. vide Idolatry.
• Papists urge their own ceremonies more strictly then God's truth. 617. 28.
• Papists like to the false teachers in Paul's time, in making things which be signs of salvation meritorious causes of it. 618. 4
• The Popes & Prelates of Rome like to false teachers in compelling men to observe that which they themselves will not observe. 518. 23.
• The Popish Church like to false teachers in pretending religion, and conscience, for their ease and cloaking of their impiety. 624. 3
• It is shown in two particulars especially. ibid.
• In pardon there be four degrees. 70. 28.
• Parents sustain a double person. 115. 12.
• Of Parents authority over their children. vide children
• Parents truly punished in their children's punishment, notwithstanding it is not felt by them, whereof be four reasons. 522. 14
• Four Principal duties to be performed by the people to the pastors and what they be? 531 34
• Pastors are to have not only countenance but maintenance of the people. 532. 6
• Whether pastors are to be maintained by cōtributiō or not? 533. 37
• Reasons to prove that it is more convenient for ministers to live upon set stipends, then voluntary contribution. 534. 17
• Objections that the Pastors office is an easy office. vide Ministers
• We must patiently tarry for the reaping of our heavenly reward, urged from God's patience towards us. 582. 37
• God's patience, waiting for the amendment of our lives set dowe by sundry degrees. 583. 20
• Mischeifes, into which we run unto unless we patiently expect god for our reward. 584. 22
• Reasons why Paul did write the epistle to the Galatians with his own hand. 607. 38
• Paul subscribed all his epistles with his own hand. 608. 16
• Paul's conversion how wrought? 50.
• What was gods preventing grace in Paul's conversion? 50. 10
• Whether Paul was an agent or Patient in his conversion? 51. 26
• Whether violence was offered to his will in conversion. 52. 2
• The dignity of Paul above the other Apostles. 5. 28
• Two causes why Paul writes his epistles in the name, and with the consent of the brethren. 6. 4
• The true sign of every of Paul's epistles discovered, and the false removed. 608. 27. & 609. 20
• Why Paul would not take wages of the church of Corinth and some others, four reasons. 536. 25
• Peace outward or inward. 644. 12
• Peace with the creatures which be of four sorts. ibid. 14
• Peace of conscience double, with god with our selves. ibid. 33
• Peace with our selves, threefold. ibid. 34.
• Of peace of conscience. ibid. 35
• What peace is and what be the parts of it? 10. 16
• Peace without grace is no peace. 12. 6.
• How we must have peace with all men? 408. 17
• Peace is threefold. 408. 35
• Three rules for the maintaining of Church peace. 408. 36
• For the enforcing of the duties of peace there be seven special reasons. 410. 35
• What peace is for the maintenance whereof observed two rules. 444. 34. 37.
• The people punished for Achan's sin how it may stand? 526. 15
• There is a double perfection. 188. 36.
• Hatred of God's grace in men is the beginning of all persecution. 362. 12.
• Persecution what? 42. 30
• Of the wicked persecuting the good 361. 33.
• Perseverance crowneth all our good works. 585. 31
• Person and nature distinguished. 279. 32.
• What a person is? 279. 33
• Of Peters supremacy. 94. 11
• Pharisisme what it is and the principal doctrine thereof? 41. 17
• Philosophy not condemned. 434. 21.
• The errors of Philosophy. 4 • 4 26
• There is lawful pilgrimage. 59. 32
• Popish pilgrimage condemned for two causes. 59. 39
• Polygamie not approved but tolerated for two reasons. 342. 9
• Reasons for Polygamie answered. 342. 29.
• What poor to be relieved? 98. 17
• Pastors care of the poor wherein it consists. 98. 25
• Postscripts no part of canonical Scripture. 655. 20
• Reasons why we must provide for the poor. 100. 35
• The Gospel must be preached though all men be offended. 396. 15.
• Preaching contains four ministerial actions. 54. 17
• Effectual and powerful preaching of the word stands in two things. 160. 39.
• Preaching must be plain. 160. 11
• Necessarie for all men. 165. 20
• The word must be dispensed in the infirmity of man's flesh for diverse causes. 323. 7
• The benefits of preaching. 326. 27
• Prayer to Saints and Angels is carnal prayer. 299. 29
• Pray only to God. ibid. 300. 14
• The right manner of seeking the praise of men. 455. 1
• Primacie is 2 of order of power. 60. 18.
• Authority of the Church no principle. 433. 39.
• External and bodily priueledges are of no moment in the kingdom of Christ. 382. 1
• God's promises lie as void till the particular time of their accomplishment. 204. 20
• The promise made to Abraham is a covenant or testament and how? 211. 30.
• Christ is the foundation of all the promises of god partly by merit, partly by efficacy. 313. 2
• Why believers are called children of promise? 360. 8
• Prouerbiall sentences, are not at all times true & in every particular. 550. 36.
• God's providence useth evil things well. 348. 22
• Subiectiō to punishment hath three parts. 365. 13
• There are several degrees of punishments in hell. 555. & 556

R
• The works of redemption exceed the works of creation. 14. 19
• Of the redemption of man from under the law. 288. 19. &c.
• Christ the only redeemer. 311. 9
• Three marks of regeneration. 241. 40.
• The gift of regeneration is never utterly extinguished. 262. 29
• What true regeneration is? 377. 35
• The works of the regenerate are mixed with sin, and in the rigor of justice deserve damnation, objections removed. 419. 9. 15.
• Of the rejoicing of the Church. vide Church.
• Two grounds of rejoicing. vide glorying.
• Rejoice signifying to glory 517. 11
• Objection against rejoicing in ones self. vide glorying.
• What rules are to be observed in the rejoicing in the testimony of a good conscience. vide glorying.
• False rejoicing wherein it confisteth. 519. 13
• Reioycers are of four sorts. 519. 16
• To rejoice in a man's self what? 517. 18.
• The chief principle in religion what? 433. 24
• Whether it be lawful to compel men to embrace religion? 614. 5.
• The Magistrate may compel obstinate recusants to profess true religion. ibid. 8.
• Objections to the contrary answered. ibid. 25
• Paul's manner in reproving. 18. 8
• Liberty in reproving with three caveats. 103. 13
• Why we use not in preaching personal reproofs as John the Baptist did? 393. 16
• The manner of reproof. vide Restore.
• He that is injured is fitter to reprove him that offered the injury then any other. 474. 39
• Reproofes must not be deferred. 460. 22.
• No wonder that sinners be loath to be reproved. 460. 37
• A treatise of Christian reproof. 469. 31.
• Who are to be reproved? ib. 35
• Reproof belongs not to those that are out of the visible Church. 470.
• The greatest Princes are subject to reproof. 471. 15
• Only open skorners and persecutors of the word are not to be reproved. 472. 10
• Men are to be reproved for any sin known. ibid. 10
• And for wrongs offered us. 474. 20
• Objection against reproofs answered. 47 • . 12
• Who are reproved? 477. 1. 37.
• In five cases we are not bound to reprove others offending. 478. 13.
• In what manner are men to be reproved set down in ten rules. 579. 37.
• The bitterness of reproof is to be allaied four ways. 483. 17
• A man may reprove another four ways. 484. 8
• In fitting our reproof to the offense committed we must put a difference betwixt sin & sin. 484. 28.
• In three cases we are not privately to reprove, but publicly to detect offenders. 487. 15
• The Pastor ought to be resident with his Hocke for two causes. 337. 10.
• Restitution. vide Satisfaction.
• As often̄ as our brother falls we must restore him. 461. 5
• Who are to be restored? ibid. 17
• Spiritual men are more for to restore those that are fallen then any other. 463. 3
• The manner how we must restore? 464. 28.
• Revelation is of two sortes. 36. 11.
• Extraordinarie revelation is four ways. 36. 15
• The revelation which Paul had is extraordinary. 36. 22
• Reuolt what, and the kinds thereof. 18. 29
• Remedies against revenge. 445. 8
• Reward is double, of honor and of debt. 569. 37
• Reward presupposeth not always debt. 571. 14
• God giveth rewards four ways. 571. 29.
• The phrases of speech of rewarding double, or seven fold, what they signify in the Scripture. 552. 31.
• Paul's rule what it is. 641. 33
• The Papists rules, Lesbian rules. 642. 20.
• Monkish rules vain and wicked. 642. 28.
• We must be runners in the race of God. 386. 19
• We must run well, and to the end. 387. 7. 22.

S
• Of the institution of the Sabbath. 315. 9, 20.
• Sacraments confer not grace by the work wrought. 254. 21
• whether there be now in the church of God any sacrifice or oblation of Christ? 161. 29
• Whether the Saints may fall away totally and finally? 586. 20
• There is but one way of salvation. 22. 5.
• Preuision of faith and good works no cause of salvation. 47. 20
• The salvation of believers is most sure. 47. 27
• The manner and way of our salvation. 229. 21
• The sanctification of the name of God hath two parts. 72. 10
• There is a double sanctification. 193. 21.
• Satisfaction must be made for wrongs done. 98. 39
• Who must satisfy? 99. 21
• To whom? 99. 28
• What? 99. 38
• When? 100. 9
• In what order and manner? 100. 15.
• Schism and heresy differ. vide Heresy.
• The Papists schismatics and not we. 437. 21
• For the avoiding of schism and sedition two rules. ibid. 29
• Slanders use to be raised upon every light and unjust occasion. 395. 18.
• Scripture is both the gloss and the text. 352. 36. 434. 3
• Scripture hath sundry senses according to the Papists. 345. 35
• When the Scriptures speaks figuratively and when properly? 346. 30.
• The Scriptures by themselves are sufficient to salvation. 24. 24
• The Scriptures are as certain as if they had been written by God. 27. 5.
• The authority of the Scripture depends not upon the testimony of the Church. 27. 20
• It is necessary that men should be assured that the Scriptures are of God. 31. 30
• The testimonies whereby this assurance may be obtained. 31. 35
• In Scriptures there is divine and infallible authority. 353. 15.
• The means to decide controversies. 356. 29
• Books of Scripture in the new testament have a threefold difference. 608. 9
• Books of Scripture why called 〈 in non-Latin alphabet 〉 , as also Kethubim by the Jews? 659. 25
• The Scriptures why called Canonical? 641. 38
• Seditions what? 435. 15
• The separation of Paul from the womb what it is? 46. 35
• To make a fair show in the flesh signifieth four things. 610. 33
• Simulation what, and the sorts? 105. 36.
• Sin where it takes place gives a man no rest till it hath brought him to a height of wickedness. 43. 39.
• What a sin of infirmity is? 108. 32.
• Sins be of two sorts. 224. 27
• Difference between the godly and ungodly in sinning. 443. 3
• Original sin hath two parts. 365. 5.
• A common fashion to extenuate sin. 389. 56
• We must resist every particular sin. 390. 25.
• It is the nature of sin to set all things out of order. 460. 4
• God rewardeth sins in the same manner according to the nature of sin. 557. & 558.
• Sin drives men beside themselves. 460. 8.
• Sinners must not delay their repentance. ibid. 21
• Sins committed after a man's conversion are pardonable. 462. 4. 5.
• In every known sin we are wronged. 473. 33
• Sin a burden to whom? vide Burden.
• Sin a spiritual burden. 528. 27
• How we may be cased of the burden of sin? 529. 36
• How sin is finite and how infinite? 554. 2, 3, 4.
• Solitarie and Monastic life against the light of nature. 643. 13
• Why the second person is called Son? 280. 1
• Whether the Son be God? 280. 14.
• Two kinds of sorrow. 137. 39
• A point of great skill to bring a soul in order and frame again. 460. 29.
• Three things to be considered in the soul, the substance, the faculties, and the qualities. 637. 10
• What is meant by whatsoever a man sows that shall he reap? 550. 10.
• Sowing what it signifies in the scripture? 550. 20
• Objections against this proverbial speech; whatsoever a man sows that shall he reap. 550. 551.
• The distinction of sowing to the flesh, and to our flesh. 553. 36
• By sowing to the flesh what is meant? 564. 1. 10.
• To sow to the spirit what it is? ibid. 20.
• The Spirit hath five properties. 418. 38.
• What is the spirit? a treatise. 411. 21. 35.
• All exercises of Christian religion are to be in the spirit. 381. 29
• The operation of the spirit is threefold. 146.
• What the Spirit signifies? 163. 35
• what is meant by the giving or sending of the spirit? 204. 35
• In what order the spirit is given? 205. 3.
• we receive the spirit for six ends. ibid. 20.
• why the holy Ghost is called the spirit of the son? 293. 39
• The manner how the holy Ghost is sent. 294. 35
• Four works in the spirit in causing believers to cry, Abba, father. 295. 32.
• The spirit of grace in Christians is more excellent then that of creation in two respects. 412. 27
• Of the operation of the spirit. 412. 39.
• The whole work of the spirit may be reduced to factions. 413. 8
• The spirit makes us change and renew our actions in three respects. 413. 21.
• The lust of the spirit hath two actions 416. 32
• The office of the spirit is first to regenerate, secondly to guide the regenerate. 421. 14. 16
• In this guidance there are four actions of the spirit. ibid.
• Subjection to the work of God's spirit hath two parts. 422. 1
• The property of the works of the spirit: a treatise. 442. 33
• The efficacy of the spirit. 443. 6
• What it is to live and walk in the spirit? 452. & 453
• A sign whereby to know whether a man hath in his heart the spirit of God or no. 454 4
• Spiritual men opposed to carnal are of two sorts. 463. 24
• Spiritual men are more fit to restore those that are fallen then any other. 463. 31
• Divers good and evil things are termed by the name of spirit. 466. 5.
• Two kinds of spyings. 85. 6
• Of standing fast in liberty, the manner and time of it. 372. 17
• Two kinds of subjection. 269. 11
• Subjection to the spirit hath two parts. vide Spirit.
• Succession is of three sorts. 35. 3
• The successors of the first preachers had an ordinary calling. 35. 17.
• Five uses of our sufferings. 170. 10

T
• A property of false teachers is, to urge earnestly their own ceremonies upon others. 617. 20
• A property of false teachers to teach false doctrine for avoiding of persecution. 618. 26
• The essential difference between true and false teachers. 619. 24
• Another property of false teachers to compel others to observe that which they themselves will not observe. 622. 18
• Another note of false teachers to pretend religion to cloak their wickedness. 623. 36
• The property of false teachers is to set a fair show upon the matter. 611. 14.
• Temperance what? four rules for the practicing of it. 448. 3
• By what law Tēths are due. 232. 3, 10
• Of what value the testimony of the Church is. 33. 4
• There must be a Christian toleration one of another, for the maintenance of church peace. 409. 16
• In what it stands? ibid. 17
• To what end it serves? 409. 32
• Whether there may not be a toleration for Popery? 409. 37
• Vnwritten Traditions tendered as a part of gods word are abominations. 24. 29
• The church is troubled three ways. 391. 33.
• Reasons to move men to speak & deal truly. 447. 26
• The time of all events determined by God. 49. 2
• Due time how it may be understood. 582. 13
• We must make a holy, & profitable use of time. 598. 1
• We must redeem the time lost, in three respects. ibid. 37
• Observations of times which be forbidden. 600. 6
• The kinds of unlawful observation of time, either Jewish or Heathnish, and wherein they consist? 600. 11
• Lawfull observation of time twofold, divine or human. 601. 4
• Human observation of time threefold. 601. 5

V
• What the desire of vain glory is? 454. 33
• Excuses hereof taken away. ibid. 38
• They that have received good gifts of God are many times most vainglorious. 455. 38
• Remedies of pride and vainglory. 456. 20.
• What uncleanness is? 425. 21
• Of our union with Christ. 145. 23 264. 39.
• Substantial and spiritual. 264. 30
• In what respect they are said to be one with Christ? 265. 1
• Unity is not an infallible & inseparable mark of the church. 407. 18
• Though men were not commanded to vow, yet the matter and form of vows was commanded. 60. 5

W
• What wantonness is? 425. 28
• Reasons both in general and special that make men weary of well doing, 576. 38
• How far forth the will worketh in the receiving of grace? 11. 16
• The absolute will of God cannot be resisted. 360. 36
• The determination of man's will by the will of god doth not abolish all freedom of will. 361. 4
• Man hath no freedom of will in good duties before his conversion. 417. 13
• What witchcrafteis? a treatise of the ground and kinds of it. 429. 16
• What is a witch? 430. 38
• Signs that serve to discover a witch. 431. 29.
• False and uncertain signs. 342. 1
• Wives among the Jews of two sorts. 343. 23
• The word is the cause and object of our faith. 6. 32
• The word of God is the matter of the ministry, and how it is to be taught & heard? 29. 30 35
• It depends not upon the authority of the church. 56. 11
• But upon it self. 77. 18
• The word must be dispensed in the infirmity of man's flesh for diverse causes. vide preach.
• Laborers in the word may lawfully take wages though they have sufficient of their own to maintain themselves. 543. 18
• There be no meritorious works to preparemen to their justification. 11. 13.
• How our works are said to please God? 191. 19
• The works of the regenerate are mixed and sinful and in the rigor of justice deserve damnatiō: ergo no justification by works. 515. 9.
• The benefit of approving of our works. 515. 9
• How we may aprooue our works three rules. 515. 16
• Whether we may not approve our works or actions to men, and if we may how far forth. 515. 29
• Infants have no good works. 553. 8.
• God's reward shall be according to the quantity and quality of the works, and what may be gathered from thence. 555. 25
• How Lazarus and the thief on the cross had good works? 553. 27
• Works and labors of men may differ three ways, and what they be? 556. 37
• Uses that God rewardeth men according to their works. 559. 560 561. 562.
• Works though they be seeds yet are they no causes of eternal life. 564. 565. 31.
• That works are seeds of eternal life it is gods mercy, and not the merit of the works. 565. 35
• Works of the flesh perfectly evil and why? 566. 5
• Good works perfect as they are of god, imperfect as they are of mē. 566. 12.
• Reasons why the works of the spirit are not the cause of eternal life as well as badd works are the cause of eternal destruction. 566. tota pag.
• Objections of the Papists to prove works the causes of eternal life answered. Beginning at pag. 561 line 31. vsque ad pag. 572.
• Works no cause of our reward but the measure. 568. 2
• Good works make a man known to be just but faith m 〈…〉 him just. 567. 32
• Good works are causes of eternal life not as meriting, but as the kings high way. 568. 25
• How life eternal is promised to good works, how not? 569. 6
• The promise of reward upon condition of performing the work, maketh not a meritorious work 569. 29.
• Reward not due to works of regeneration upon compacte and promise, the reasons why? 569. 20.
• Good works merit not eternal life though it be a reward of them. page 569. in fine, and page 570. 571.
• How life eternal is called a reward of good works? 570. 11. 571. 5
• That we may incite our selves to the doing of good works from the consideration of our heavenly reward sundry reasons. 579. 29.
• In doing good works we may respect the reward, but not only nor principally. 581. 31
• What should most of all move us to do good works? 581. 32
• The love of the world and of the truth cannot stand together. 619 33.
• What is meant by the world and what it is to be taken out of the world? 13. 37

Y
• Two kinds of yielding. 87. 18

Z
• Zeal what it is? 45. 20

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