William Perkins on Galatians 2

CHAP. II.

1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas, and tooke with me Titus also. 2 And I went by reuelation, and communicated with thē of the Gospel, which I preach amōg the Gentiles, but priuately with them that were the chiefe, least by any meanes I should runne, or had runne in vaine.

IN this chapter, Paul proceedes to iustifie and defend, his immediate, & extraordinarie calling. And this whole chapter seemes to depend on the last wordes of the former chapter, against which the Aduersaries of Paul might happily obiect on this manner: Though the Churches of Iudea glorifie God for thee, yet will not the Apostles doe it; because thou teachest otherwise then they teach. To this obiection, Paul makes a double answer, in this chapter. The effect and summe of the first, is this: I went vp to Ierusalem: I conferred with the Apostles there: I had their consent, and approbation. And the answer containes three parts. The first, of Pauls iourney to Ierusalem, in the first verse: the second, of his conference with the Apostles, in the 2. verse: the third, of the approbation which they gaue him, from the 3. v. to the eleuenth.

In his iourney, I consider foure things. The first is, the Manner of his iourneying, in these wordes, I went vp, or, ascended to Ierusalem. And this he speakes, because Ierusalem was placed, and seated vpon a mountaine, and compassed with moūtaines, Psal. 125. or againe, in respect of the dignitie and excellencie of the place: as we in England are said to goe vp to London, from all the parts of the land, because it is the cheife citie.

The second thing to be considered in the iourney is, the time when, in these words, then after fourteene yeares. Here two questions are to be demaunded. The first is, of which of his iourneies must this be vnderstood? (for he made fiue iournies to Ierusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem: the third, when he went to the Councell at Ierusalem: the fourth, when he went vp for the keeping of his vowe: the last, is mentioned Act. 19. 21. Answ. These words are not spoken of the first, for that was but three yeares after his conuersion: neither can they well be vnderstood of the second, because Paul then was sent by the Church, and therefore he went not by reuelation. And they cannot well be vnderstood of the third: for then Paul would here haue mentioned the Councell of Ierusalem, whereof he was a principall member, specially seeing he hath occasion so to doe, and it serued much for his purpose. The fourth, & fifth iourneys were after a longer time then fourteene yeares. It is likely therefore, that this iourney here mentioned, and described by Paul, is none of the fiue mentioned by Luke, but some other. The second question is, When these fourteene yeares must beginne? Ans. It is vncerten. Some thinke, they must beginne at his conuersion; some three yeares after, when Paul went first to Ierusalem: and either may be a truth. None must here take offēce. For though circumstances of time, and place, beeing things of lesse moment, cannot alwaies be certenly gathered, yet histories for their substance and doctrines pertaining to saluation are plainly set downe. And here we are put in minde, to be content to be ignorant in some things, because the spirit of God hath more darkly expressed them, or againe because we cannot, by reason of our blindnes, gather them.

The third point is, concerning the companions of Paul in this iourney, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Iewes of the doctrine he taught among the Gentiles: and againe, to the Gentiles of the consent that was betweene him, and the rest of the Apostles For the law of God is, that euery matter shall be established by the testimonie of two, or three witnesses. Hence we learne, that if a question arise of the doctrine which is deliuered in the publike Ministerie, then the hearers that are able to iudge, must be witnesses, and the triall is to be made by them. Thus saith Christ in the like case, Why aske ye me? aske them that heard me, Ioh. 18. 21. Therefore great care, and circumspection is to be had of things publikely deliuered. Againe, whereas Paul makes Barnabas a Iew, and Titus a Gentile, his companions, we are taught, to imbrace with a brotherly loue, not onely the men of our owne countrey, but also such as be of other nations, specially if they beleeue. For then they are all children of one father, and pertaine all to one familie: and there is no difference of nations now. It is a fault therefore, that men of one nation carrie in their hearts, a generall dislike, and hatred oftentimes of them with whome they deale and conuerse, and that because they are of such, or such countries.

The fourth point is, the cause of his iourney, in these words, and I went by reuelation. Here we are taught, that for the iournies we make, we are to haue some good and sufficient warrant: though not a reuelation, yet a commandement, or that which counteruailes a commandement: as when we trauaile by vertue of our, callings. When Noe had made the Arke, he enters into it at Gods commandement: he abides in it: and when the earth was in part dried, he presumes not to goe out, till the Lord bad him. Here, three sorts of men are to be blamed. Pilgrimes, that trauell to Ierusalem, or other countries in way of merit, or religion. For they haue no warrant. Secondly, trauellers, that goe from countrey to countrey, and out of the precincts of the Church, vpon vaine curiositie, to see fashions. Such when they trauell from their own countries, yet they trauell not from their vices, but rather goe deeper into them, and come home againe, with many bad and corrupt fashions. The last, are beggers, & Rogues, that passe from place to place, that they may'l ue in idlenes, & vpō the sweat of other mens brows.

Thus much of the iourney: now followes the Conference, in these words; and I communicated, &c. Here generally I gather, that Conferences both priuate, and publike, are laudible, and to be maintained; specially, when they tend to the maintenance of vni[illegible: 1 letter]ie, and consent in doctrine. The Papists blame vs Protestants, for condemning Conferences (as they say) and Councells. But they doe vs wrong. Indeede the Councell of Trent we reiect, and condemne. For in it, against all equitie, the Pope was both partie, and iudge. In it there was no libertie to make triall of truth. For nothing was propounded but by the liking and consent of the Pope. Againe, the whole Councell consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeue. Neuerthelesse, we allow all Christian Councells, lawfully gathered: and we desire there might be a Generall Councell, for the triall of truth, and for the staying of vnsetled minds: these three caueats beeing remembred. One, that the Councell be gathered by Christian Princes, to whom the right of calling a Councell belongs. The other, that the Pope be no iudge, but a partie. The third, that Christ in his word be the iudge, and that the Delegates in the Councell be but as witnesses, determining all things by the written word.

In this conference, we are first to consider the manner of conferring, which was vsed. Paul saith, he communicated with them, that is, he laid downe vnto them, and expounded the Gospel which he preached; and this he did priuatly, that is, with the Apostles, one by one, in plaine and familiar manner, as one friend doth with an other. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. Onely Paul declares his doctrine, and they giue assent. Hence it appeares, that Paul doth not submit the truth of his doctrine to triall. For he was resolued of it, and he accursed him that taught otherwise: but his intent was to seeke the approbation of the Apostles, that he might stop the mouth of his aduersaries.

The second point is, the matter of the conference, and that is the Gospel which Paul preached. Here the Papist gathereth, that the Church is the iudge, in all questions pertaining to religion, and the word: because it is here the thing that is iudged. I answer, first, that they gather amisse. For Paul doeth not here submit the Gospel which he preached, to the iudgement of the Church of Ierusalem. And it is false, which they teach: for the soueraigne Iudge of all questions, and controuersies in religion, is Christ alone. The power to determine and resolue in cases concerning faith, and good life, is inseperably annexed to his person; and in it are we to rest. The principall voice of the iudge, and the definitiue sentence, is the written word. And the office of the Church, is no more but to gather, declare, testifie, and pronounce this sentence. It is obiected, that when a question is propounded, the scripture cannot speake, nor Christ in the Scripture, but the Church onely: I answer againe, that God ascribes to the written word, a voice, or speech, Rom. 3. 19. and the scripture speakes sufficiently, to the resoluing of any mans, conscience, in all matters pertayning to saluation. Again, they alleadge, that the Church is before the scripture; and therfore it beeing most auncient, must be the Iudge. I answer, that the Church was before the writing of the word, but not before the word which is written. For the church presupposeth faith, and faith presupposeth a word of God. Vpon this our doctrine, they further vpbraid vs, that we wil be tried by nothing, but by the scriptures, euen as the malefactour, that will not be tried by the Quest, but by the euidence. I answer, for the satisfying of our aduersaries, we submit our selues to the triall of the Church and Councels, so be it, the three cautions before remēbred, be duly obserued: specially, that all things be iudged, and tried by the written word, and by reasons gathered thence.

Againe, the Papists hence gather, that the scriptures are to be approoued by the Church. Ans. Thus much we graunt: yet so, as we hold, that the principal approbatiō of the word, (wherby we are mooued to beleeue and obey,) is in the word, & frō the word, and not from the church. For the scripture hath his euidence within itselfe, which is sufficient to make vs beleeue the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whome Paul conferred: namely, with them that were the cheife, that is, with them that were in price and account, as Peter, Iames, &c. Here we see, what is the honour and worshippe that is due to excellent men, namely, a pretious and reuerend estimation. Thus the name of Dauid was in price in Israel for his vertues. 1. Sam. 18. last, And thus with the Papists, are we content to honour the Saints. Again, here the Papists gather, that they are hereticks, that after Pauls example, will not go vp to Rome, to Peter, and his successour, to haue their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, Iames, Iohn, Paul, &c. And this is the commandement of God, in doubtfull cases: To the Law and the testimonie. Isai, 8. Secondly, I answer, that we haue a commandement, not to goe vp to Rome at this day, to haue our religion tried. Reuel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successour, not in teaching, but in denying Christ. And the learned Papists confesse, that for this succession, they haue but a humane faith, grounded vpon humane historie.

The fourth point is, the Ende of the conference, Least I should runne, that is, least I should preach, or had preached in vaine. These words of Paul, are not simply to be taken. For the Ministerie of man, and euery sermon, brings forth the fruite which God hath appointed. And whether it be vnto the hearers, the sauour of life, or the sauour of death, it is alwaies a sweet sauour vnto God. The words therefore carrie this meaning: Least my preaching should be of lesse vse, and profit: or againe, least I should preach in vaine, in respect of that good which is looked for at the hands of an Apostle. And this Paul speakes, because a rumor went abroad, that his doctrine in many things, was contrarie to the other Apostles. And by this meanes, many were kept from receiuing the Gospell, and the faith of weake beleeuers was quenched. Now then, the ende of the conference was, to stay this false report, that the Ministerie of Paul, might haue passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and vnprofitable, till it was approoued by Peter. I answer, that Paul sought the approbation of his doctrine, at the hands of Peter, and the rest: not because it was vncerten, and vnprofitable; but because it was slaundered: and the slaunder was, that he taught otherwise then Peter did. Nowe to cut off this slander, he vseth meanes to manifest his consent with Peter, and therefore seekes approbation at his hand.

Againe, when Paul saith, Least I should runne in vaine, he giues vs to vnderstand, that the Ministerie of the word, is not a worke of ease, or pleasure, but a labour: nay a continued labour, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labour, and walke in this calling, that they might be able to say with Paul, I haue fought a good fight, I haue finished my course. &c. 2. Tim. 4.

Thirdly, hence it appeares, that all beleeuers should haue a certen knowledge of their faith and religion. The procuring of this, was the thing that Paul aimed at, in this conference with the Apostles at Ierusalem. We must not be as children, carried away with euery winde of doctrine, Eph. 4. 14. Gods word requires faith in vs: and faith presupposeth certen knowledge. The first, and second commandements require, that we knowe God, and his will, distinguish him from false gods, and his worshippe, from false worshippe. Here comes the fault of our times to be considered: most men among vs, doe not knowe their religion, neither can they distinguish it from errour, and false religion. A foule negligence. We take paines to learne trades, and occupations, that we may haue wherewith to preserue this temporall life: what a shame then is it, that we learne not better to know the doctrine of true religion, whereby our soules are to be saued?

Lastly, here we learne, that the office of the Minister is, not onely to teach and preach, but also to studie, and take care, howe by preaching he may doe the most good.

3. But neither yet Titus, which was with me, though he were a Grecian, was compelled to be circumcised.

After the Conference, followes the Approbation, which was giuen to Paul. It stands in foure things. The first, that the Apostles did not compell Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gaue him the hands of fellowship, v. 7. The laste, that at his departure, they required of him nothing, but the giuing of Almes, v. 16.

For the first; the words, And Titus was not compelled to be circumcised, carrie this sense: I, for my part was readie to circumcise Titus, if there had beene a meete occasion: false brethren would haue imposed a necessitie vpon vs: then I and Titus refused: and the Apostles did not vrge me to circumcise him.

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothie, a Grecian: and here he refuseth to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the comming, and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of Gods worship. Againe, after the planting of the Church of the newe testament, it was vtterly abolished, and a thing in respect of vse, vtterly vnlawfull. In the middle time, that is, while the Gospel was in publishing to the world, and the Church of the newe Testament was yet in founding, it was a ceremonie free, or indifferent. It may be obiected, that the whole Ceremoniall law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the vse therof was left to the libertie of the people of God for a while. Circumcision at this time was as a corps that is dead, yet vnburied, and onely laid out; and so it must remaine for a time, that it may be buried with honour. It may againe be obiected, that baptisme was come in the roome of circumcision: and that therefore circumcision was but an idle and emptie ceremonie. I answer, it was not vsed as a Sacrament at this time, or as a part of Gods worship, or as a matter of necessitie, but onely as a free ceremonie, and that onely then, when it tended to the edification of men.

Beeing then a thing indifferent, it might as occasion serued be vsed, or not vsed. Therefore Paul condescending to the weaknes of the beleeuing Iewes, circumcised Timothie: and that he might not offend the godly, and hinder Christian libertie, he refused to circumcise Titus.

Here a great question is answered, whether we may vse things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may vse them indifferently, or not vse them when we will, and how we will: but because in themselues, or in their owne nature, they are neither good nor euill, and we may vse them well, or ill, & we may againe not vse them well, or euill. Furthermore, there be two things which restraine the vse of things indifferent: the lawe of charitie, and the lawes of men. The lawe of charitie is this, Things indifferent in the case of scandall, cease to be indifferent, and are as things morall, that is, either forbidden, or commanded. Paul saith, if to eate flesh, be to the offence of his brother, he will eate no flesh while the world stands, 1. Cor. 8. 13. And though he circumcised Timothie, yet would he not circumcise Titus, least he should offend the godly, and by his example, hurt Christian libertie.

Likewise, the good lawes of men, whether ciuill or Ecclesiasticall, tending to the common good, and seruing for edification, restraine the vse of things indifferent, so that they which shall doe otherwise, then these lawes command, with a contemptuous, or disloyall minde, are guiltie before God; yet here two cautions must be remembred. One, that the lawes of men doe not chaunge the nature of things indifferent: for it is the propertie of God, by willing this or that, to make it good, or euill. Neither doe they take away the vse of things indifferent. For libertie graunted by a soueraigne power, cannot be reuersed by an inferiour power. Therefore humane lawes doe no more, but temper, and moderate, the ouer common vse of things indifferent. The second caution is, That when the ende of a law ceaseth, when there is no contempt of the authoritie that made the law, when no offence is giuen: a thing indifferent remaines in his free vse without sinne, or breach of conscience.

Againe, here we learne, that a thing indifferent, when it is made necessarie to saluation, (as Circumcision was) is not to be vsed. This conclusion serues to ouerthrow the Popish religion. For it stands in the obseruation of things indifferent, as meates, drinkes, apparell, times, &c. And the vsing, or the not vsing of them is made necessarie euen in regard of mans saluation. For the abstinence from things that are by nature indifferent, is made a part of Gods worship, and meritorious of eternall life. For example: to marrie, or not to marrie, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessarie (as it is in diuers orders of men and women) the nature of the thing is changed, which God hath left free, and it is a doctrine of deuills, which is taught.

Here againe we learne, to make difference of persons. Some are weake, some are obstinate. Weake ones are such, as hauing turned vnto God, and carrying in their hearts a purpose in all things to please God, neuerthelesse doe sundrie things amisse, vpon simple ignorance, or badde custome, till they be better informed. Of these Paul saith, that he became all to all, that he might saue some, 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothie. And if we that haue scarce a drop of mercie in vs, must thus beare with them that are weake, much more will God doe it, who is mercie it selfe. The good shepheard brings home the stray sheepe vpon his shoulders: he carries his lambs in his bosome. Isa. 40. 11. He will not quench the smoaking flaxe, Isa. 42. he spares them that feare him, as a father spares his child. Malach. 3. 17. This beeing alwaies remembred, that weake ones truly turne to God, and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly, and willingly. Obstinate persons, are such as professe the faith, and yet hold and practise bad things, of wilfull ignorance, and of malice. These persons are not to be borne with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to the exercises of religion? I answer, yea: for exercises of religion are not things indifferent, as Circumcision was. Iosias made a couenant with the Lord, and he caused all his subiects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his sonne saith of the guests, Compell them to enter in, Luk. 14. 23. It is obiected, that men may not be compelled to beleeue. I answer: it is the commandement of God, prooue the spirits, 1. Ioh. 4. 1. and this commandement pertaines to all persons. Therfore though men may not be compelled to beleeue: yet may they be compelled to come to the congregation, to heare our sermons, and therein the reasons and grounds of our doctrine, that they may trie what is the truth, and cleaue vnto it. For this is their dutie.

4 For all the false brethren, that crept in: who came in priuily to spie out our liberite which we haue in Christ Iesus, that they might bring vs into bondage: 5 To whome we gaue not place by subiection, for an houre that the truth of the Gospel might continue with you.

Paul had said before, that Titus was not compelled to be circumcised: now he addes, For all the false brethren, that is, though the false brethren did what they could to the contrarie. Here then Paul sets downe, who were the cause that Titus was not circumcised, namely, certaine persons at Ierusalem, and them he sets forth by two properties, they are false brethren, and they crept into the Church. Touching the first, by it we learne, that the Church of God vpon earth, euen when it is at the best, hath wicked men, and hypocrites in it. In Adams family, there is Cain: in the Arke, there is Cham: in Christs family, or schoole, there is Iudas. In the Church of Ierusalem, planted and gouerned by the chiefe Apostles, there be false brethren. The true sheepe be often without, and wolues within. Therefore we may not so much as dreame of a perfection of the Church of God vpon earth; so long as wicked men be mixed with true beleeuers.

Againe, these aduersaries of Paul, are called false brethren, because they ioyned Circumcision with Christ, as a necessarie cause of iustification, and saluation. Hence it followes, that the Church of Rome, is a false Church: because it ioynes workes with Christ, in the case of our iustification, and that as meritorious causes.

Their second propertie is, that they crept into the Church, which I conceiue on this manner. The Church of God is as a sheepefold, or house, Ioh. 10. 1. Christ is the onely dore. Now Pastours, that teach Christ aright, are saide to enter in by this dore: they which teach any other way of saluation, are said to clime in an other way: and they which teach Christ, ioyning some other thing with him in the cause of saluation, are said to Creepe in: because in appearance, they maintaine Christ; and yet, because they adde something to Christ, they neither enter nor continue in the true Church, with any good warrant from God. In this, they are like the serpent. Liuing creatures were all placed in Eden: and Man was placed in the garden of Eden called Paradise, and so were not beasts. How then comes the serpent in? why, in all likelihood, it crept in. And so doe false brethren into the Church. Hence I gather that false brethren, are not true, and liuely members of the visible Church: though they be members in appearance. For if they were in their right place, they should not be said to creepe in. The true members of the Church creepe not into the mysticall bodie, but are built and set vpon the foundation by God. It may be alleadged, that they are baptised, and thereby made members of the Church. I answer: that faith makes vs members of Christ, and consequently of the true Church: and baptisme doth but seale our insition into Christ, and serues as a meanes of Admission into the outward societie of the congregation: and the outward washing doth not make any man a member of Christ. Againe, it followes hence, that false brethren are not members of the Catholike church. For the visible church is part of the Catholike: and therefore they which are not reall members of the true visible church, are not members of the Catholike.

Againe, in that false brethren creepe into the congregation, hence it appeares, that no man can set downe the precise time, when errours had their beginning. For the authors thereof enter in secretly, not obserued of men. The enuious man sowes his tares, when men be asleepe, Math. 13. It sufficeth therefore, if we can shew them to be errours by the word, though we cannot designe the set time when they began. The time when a shippe sinketh, we often obserue: but the time when it first drew water, we doe not. Let the Papists thinke vpon this.

Paul, hauing thus declared who were the causes that Titus was not circumcised; goes on, and shewes, how they were causes. The effect, and summe of his declaration, is this: They vrged the obseruation of the Ceremoniall law, as necessarie: and hereupon we resused to circumcise Titus. First therefore, Paul sets downe how they vrged circumcision, and that by three degrees. First, they come in priuily. Secondly, they spie out their libertie. Thirdly, they labour to bring them into bondage. Againe, Paul sets downe the manner of their refusall, in three things. We gaue not place for an houre. We gaue not place by subiection. We gaue no place, that the truth of the Gospel might continue with you.

The first degree or steppe in their vrging of circumcision, was, that They came in priuily: that is, they ioyned themselues in fellowship with the Apostles, & in shew pretended the furtherance of the Gospel: & yet indeed meant nothing lesse: though their fraud, & wickednes was not perceiued. Here then the foū dation they lay of all their naughtie dealing, is their dissēbling, which Paul here notes & condemns. On the contrarie, our dutie is, to be indeed that which we professe our selues to be: & to professe no more outwardly, then we are inwardly: and to approue our hearts to god, for that which we professe before mē.

The second steppe or degree is, that they spie out the libertie vvhich Paul, and the rest had by Christ: that is, they conferre with the Apostles, and inquire of them what libertie they haue by Christ, in respect of the Ceremoniall lawe of God: and this they doe, not of a minde desirous to learne, but for aduantage sake. There be two kinds of spying: one lawefull, the other vnlawefull. Lawefull, as when in iust and lawefull warre, we inquire into the counsells and doings of our enemtes. Numb. 13. 1. Vnlawefull, when men prie into any thing, or matter, to finde a fault. Thus hypocrites spie faults in the persons and liues of men; that they may haue somwhat whereby to disgrace them, Math. 7. 4. Thus Atheists prie into the scriptures, that they may confute them. Thus sundrie hearers, come to sermōs, that they may carpe. Thus our enemies, inquire into our religion, that they may finde (as they suppose) exceptions, vntruthes, and contradictions. And in the Church of Ierusalem, false brethren inquire, how farre Christian liberty extends, that they may ouerthrow it. This kind of spying, is a common fault; we must take heede of it, and apply the eie of our minde to a better vse. First, we are to be spies, in respect of our owne sinnes, and corruptions, to spie them out. Lam. 3. 40. Let us search our waies, and inquire, and turne againe to the Lord. Again, we are to plaie the spies, in respect of our spirituall enemies, that we may finde out the temptations of the flesh, the world, and the deuill. Thirdly, we must be as spies, in searching of the Scriptures. Ioh. 5. 39. that we may vnderstand the words of the lawe of God, and find comfort to our soules.

The third and last degree of vrging, is, that the false brethren seeke to bring the Apostles in bondage, that is, to binde them to a necessarie obseruation of the ceremoniall lawe. Here let vs marke the practise, and pollicie of the deuill. Libertie from sinne, death, and the ceremoniall lawe, is the treasure of the Church: and therefore the deuill seekes to ouerthrow it, by holding men in bondage vnder abolished ceremonies. Thus at this day, they of the popish Church, are in bondage vnder an heape of humane traditions, beeing indeede, a yoake farre heauier, then that of the ceremoniall-lawe. Againe, when men professe the name of Christ, the deuill is content with it: and he indeauours with all his might, euery where to hold them vnder the bondage of sinne, and to hold them in his snare at his will. Thus vnder the name of Christianitie, there be swarmes of Atheists, Epicures, Libertines, worldlings, and prophane persons. At this time, according to auncient custome, we celebrate the memoriall of the birth of Christ: and yet no time so full of disorder as this. For the most that professe Christ, take and challenge to themselues, a licentious libertie, to liue and doe as they list: and this kind of libertie, is flat bondage. But they that are seruants of Christ indeed, should take heede of this bondag[illegible: 1 letter]: For beeing free from sinne, they should be seruants of nothing but righteousnesse, Rom. 6. 18. They that be of a corporation, stand for their liberties: what a shame then is it, that men should loue bondage, and neglect the spirituall libertie, which they haue by Christ.

Thus, we see, howe the false brethren vrged circumcision: now let vs come to Pauls refusall. The first point is, that they would not giue place for an houre. It seemes they were requested to vse circumcision but once; but they would not yeeld, so much as once: because their acte would haue tended to the preiudice of Christian liberty, in all places. Here we learne, that we may not vse the least ceremonie that is, in the case of confession; before our aduersaries, that is, when they seeke to oppresse the trueth, by face, or by fraud, and make ceremonies, signes, and tokens, of the confession of any vntrueth. Iulian the Emperour sitting in a chaire of estate, gaue gold to his souldiers, one by one, withal cōmāding to cast of frākincense, so much as a graine into the fire, that lay vpon an heathenish altar, before Theodoret. bist. lib. 4. c. 16. him. Nowe Christ in souldiers refuse to do it: and they which had not refused, afterward recalled their acte, and willingly suffered death.

Againe, here we learne, that we are not to yeeld from the least part of the trueth of the Gospel, that God hath reuealed to vs. This truth is more pretious, then the whole world beside: and heauen and earth shall rather passe, then the least tittle of it shall not be accomplished. The commission of the Apostles, was to teach them, to doe all things, which God had commanded. Therefore the vnion or mixture of our religion with the popish religion, is but a dreame of vnwise Politickes: for in this mixture, we must yeeld, and they must yeeld something: but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse. 1. Cor. 6. Colacinthus a naughtie pot hearbe, marred a whole pot of pottage. 2. King. 4. 40. Christ saith in the like case of the Pharisies; Let them alone: they are the blinde leaders of the blind, Math. 15. 14. We may yeeld in things indifferent, but not in points of religion. In matters of this world, we may be indifferent, and of neither side: but in matters of God, we may not. There is no halting betweene two religions.

The second point is, they gaue not place by way of subiection. The reason is, the Apostles were of highest authoritie, Luk. 10. 16. simply to be beleeued in their doctrine. And they had extraordinarie authoritie, to punish them that rebelliously withstood them. Act. 5. 5. & 10. & Act. 13. 20. 2. Cor. 10. 6. For this cause, they were not to stand subiect to the iudgement, and censure of any man. They willingly suffered their doctrine to be tried; yet were they not bound to subiection, as other ministers of the new testament are, 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said, if they would not giue place by subiection, howe then gaue they place? Answer. There is two kinds of yeelding: one by tolleration without approbation, the other by subiection, which is the greatest approbation that can be. By the first, it may be, Paul was content to giue place, but not by the second. Here we see, howe we are to yeeld, to the corruptions of the times, in which we liue, whether they be in manners, or in doctrine. We are to giue place by meeke and patient bearing of that which we cannot mende, but we are not to giue place by subiection.

The third point is, the ende of Pauls refusall, That the truth of the Gospell might continue: that is, that the Gospel might be preserued in puritie, and integritie in all things. And by this Paul giues vs to vnderstand, that if circumcision be made a necessarie cause of iustification, and saluation, the truth of the Gospel doeth not continue. Here let vs obserue, that when iustification, or saluation is ascribed to workes, or Sacraments, the truth of the Gospell giues place, and falshood comes in the roome. Wherefore the religion of the Church of Rome, is a meere deprauation of the Gospel, for it makes workes to be the meritorious causes of iustification, & saluation. Nay, which is more, it teacheth men to worship a peece of bread, and to invocate dead men, and to kneele downe to stockes, and stones.

6 And of them that seemed to be great I learned nothing, or, I was not taught.—:(what they were in times past, it makes no matter to me: God accepteth no mans person:) for they that are the cheife, did not communicate any thing to me.

Here Paul laies downe the second signe of his approbation, namely, that in conference, he learned nothing of the cheife Apostles. And this he expresseth in the first words: in which, the concealement which he vseth, is to be obserued. For hauing begun a sentence, he breakes it off in the middle, and conceales the latter part, and leaues it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. The like forme of speaking, is vsed 1. Chron. 4. 10. Where Iabez saith, If the Lord blesse me and be with me; concealing the end of his sentence, I will be thankefull, thus, and thus.

In the roome of this concealement, Paul puts an answer to an obiection. For some man might take exception, against his former speech, thus: Thou callest the Apostles Great, but thou speakest fainedly: for thou knowest, they were but poore fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no mans person. This done, he proceeds, and renders a reason of his first speech: he learned nothing of the cheefe Apostles: because, they did not communicate any thing to him, either in doctrine or counsell.

The vse. This verse serues to expound other places in S. Iohn. Where Christ promiseth to giue his spirit to his Disciples, to teach them all things, Ioh. 14. 26. and to led them into all truth, Ioh. 16. 13. Now these promises directly, and properly, concerne the Apostles: and they are here verified in Paul. Who was so farre forth taught by God, and lead into all truth, that the cheife Apostles could not teach, or communicate, any thing to him. For all this, though Paul and the rest, were led into all truth, that they could not erre, yet were they not led into all holinesse of life, that they could not sinne. Paul saith, to will is present with me, but he addes, that he cannot doe the good he would. Christ saith to all the Apostles, He that is washed and is all cleane, must still haue his feete washed, Ioh. 13. 10. Wherefore they are to be rebuked, that thinke there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministerie, if they can spie any thing amisse in their doings. Vpon the same ground, they might reiect the Ministerie of the Apostles. For though they could not erre in preaching, and writing, and though they had no neede to be taught of any man, yet were they not free from sinne in their liues; and the chiefe of them sundrie times fayled.

Againe, here we learne, that there is a good, and lawfull kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonour of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chiefe Apostles. For if he had said otherwise, he should haue bin reputed to be no more but an ordinarie disciple: and the doctrine, which he taught before this conference, should haue bin called in question. For this cause, he stands vpon it, that they did not communicate any thing vnto him. Vpon the like occasion he professeth that he will boast, 2. Cor. 11. 16. Here the saying of Salomon may be obiected, Let an other mans mouth praise thee, and not thine owne, Prou. 27. 2. I answer, it sufficeth for the truth of sundrie prouerbs, if they be commonly, ordinarily, and vsually true, though they be not generally true. Thus ordinarily, men are not to praise themselues: yet in a speciall and extraordinarie case, it may be otherwise, And the manner which Paul vseth in commending of himselfe, is to be obserued. First, he doth it in great modestie: because in speaking of himselfe, he concealeth that part of the sentence, which should haue serued to expresse his praise. Secondly, in praising of himselfe, he is not carried with enuie, but his care is, to maintaine the good name of the rest of the Apostles; when he saith, What they haue bin, it is no matter to me. Here then we see, that the Atheists doe Paul wrong, who challenge him for pride, and presumption, as though he could not brooke an equall, and withall skorned to learne of any. Againe, by Pauls example we are to take notice of a common sinne. Mens hearts are so possessed with selfe-loue, and they are so addicted to their owne praise, that it is griefe to them, to heare any praised beside thēselues: whereas loue binds vs as well to take care for the good name of others, as of our owne.

When Paul saith, What they were in times past, it matters not to me: we learne, that we are to esteeme of men, not as they haue bin, but as they are. Peter, Iames, and Iohn, though they had bin fishermen, yet are they honoured of Paul, as Apostles. Therefore when men haue repented, we may not vpbraid thē with their liues past. Neither may we take occasion to contemne them that be in authoritie; because we haue knowne what they haue bin heretofore: but euery man is to be esteemed according to his calling, and according to the grace of God giuen him. Like is Gods mercifull dealing toward vs. For he accepts men, not as they haue bin, but as they are when they repent. Therefore if Sathan shall at any time obiect thy life past: say vnto him thus: Tell me not what I haue bin: but tell me what I am, and what I will be. This sufficeth when we repent.

God accepteth the person of no man] By person is meant, not the substance of a man, or the man himselfe, but the outward qualitie, or condition of man, as countrey, sexe, birth, condition of life, riches, pouertie, nobilitie, wisdome, learning, &c. And God is saide, not to accept the person, because he doth call men, bestow his gifts, and giue iudgement, according to his owne wise and iust pleasure, and not according to the outward appearance, and condition of the person. Read Iob. 34. 19. It may be obiected, that God deales not equally with them that are equall: because all men are equall in Adam, and of them he chooseth some to eternall life, and refuseth others. I answer: he is said to accept persons, that deales vnequally with men, beeing bound to deale equally: now God is not thus bound: because he is a soueraigne, and absolute Lord ouer all his creatures, and may doe with his owne what he will, Math. 20. 16. Secondly, it may be obiected, that God had respect to Abel, and his sacrifice, Gen. 4. 4. Ans. The condition of man is twofold, outward, inward. Outward, standes in worldly, and ciuill respects. Inward, standes in a pure heart, good conscience, and faith vnfained. For this onely was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in euery nation he that feareth God, is accepted of him, Act. 10. 34. Thirdly, it may be obiected, that God iudgeth euery man according to his workes. Ans. Though workes appeare outwardly, yet the roote and ground of them, is in the heart. And the iudgement of God is according to them, as they are fruits of the faith of the heart.

The vse. All men are in this to be like vnto God their heauenly father: not accepting persons in their dealings. As Magistrates in the exequution of iustice, Deut. 1. 17. Ministers in teaching, and in the reproouing of sinne, Mark. 12. 14. and all beleeuers, who are not to haue religion in acceptation of persons, Iam. 12. 1. This acceptation is the ruine of societies. And it is the common fault. For vsually elections are made, offices bestowed, and iustice exequuted with partialitie, and with blind respects to countrey, kinred, friendship, money.

Secondly, we are all taught, to feare the iudgement of God, and to prepare our selues with all diligence, that we may be found worthie to stand before God, in that great day. For we must come naked before him, and he will haue no respect to our birth, our riches, our learning. Therefore it is good for vs now to put on Christ, that in him we may be accepted. For with him the father is well pleased.

Thirdly, we may not set our hearts vpon the outward things of this world: because God doth not respect vs for them. But we are earnestly to seeke after the things that make vs accepted with God; as true faith, righteousnes, and good conscience. Rom. 14. 17.

Againe, superiours must be admonished to deale moderately with their inferiours, Coloss. 2. 11. Againe, inferiours are to comfort themselues, if they be oppressed: in that God the iudge of all, accepts no persons.

Lastly, here we learne, that when we shall haue immediate fellowship with God in heauen, all outward respect of persons shall cease. God himselfe, and the lamb Christ Iesus, shall be all in all to the Elect.

In the ende of the verse, Paul addes: for they communicated nothing to me. but to the contrarie Rom. 1. 12. may be obiected. Where Paul desires to come to Rome, that he might be comforted by their mutuall faith both his, and theirs. Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine, or iudgement; yet might they, or the meanest beleeuers, conferre something vnto him, in respect of comfort, or the confirmation of his faith: and thus much he signifieth to the Romanes. Here is a good item for them, that come to no sermons, because they can learne nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection.

7 But on the contrarie, when they saw that the Gospel ouer the vncircumcision was committed vnto me, as the Gospel ouer the circumcision was to Peter: 8 (For he that was mightie by Peter in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles.) 9 And when Iames, and Cephas, and Iohn, knew the grace of God that was giuen to me, which are accounted pillars, they gaue to me, and to Barnabas, the right hād of fellowship, that we should preach to the Gentiles, & they vnto the Circumcision.

The wordes of more difficultie, are thus to be explaned. Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrarie they gaue me the hand of fellowship. Againe, the words [Circumcision, and vncircumcision] signifie the nation of the Iewes, and the Gentiles, the one circūcised, the other vncircūcised. And whē Paul saith, that the grace of God was giuen to him, he meanes specially, the gift of an Apostle. Rom. 1. 5. Lastly, to giue the right hand of fellowshippe to Paul, is to esteeme and acknowledge him, for their collegue, or fellowe Apostle, by giuing the right hand in token thereof.

The contents of the words are these. Here Paul sets downe the third signe of his approbation, namely, that the cheife Apostles acknowledged him for their fellow Apostle, v. 9. Secondly, he sets down the manner, how the cheefe Apostles acknowledged this fellowship: and that was, by making a couenant with Paul, that he should preach to the Gentiles, and Peter to the Iewes. Thirdly, he sets down the impulsiue cause, that mooued the Apostles to receiue Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the cheife Apostle to the Gentiles, and Peter the cheife Apostle among the Iewes, v. 7. Lastly, he sets down the signes, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of god giuen him, and the power of his Ministerie, among the Gentiles, v. 8, 9. Furthermore, the things here contained, are in a syllogisme disposed, thus: When the Apostles saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes, they acknowledged me for their fellow Apostle, and made a couenant with me, that I should preach to the Gentiles, and Peter to the Jewes. But when I was with them at Ierusalem, they saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes.

This minor is omitted, yet the proofe thereof, is set down thus. For they saw the efficacie of my ministerie among the Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, &c.

The vse. This text makes notably against the primacie of Peter. First therefore, let vs obserue the Ordinance of God here plainely expressed, that Paul should be the cheife Apostle of the Gentiles, and Peter the cheife Apostle of the Iewes. And this may else where be gathered. For the commission of the twelue Apostles ran thus, that they must first preach to Ierusalem and Iudea, then to Samaria: and in the last place; to the vttermost part of the earth. Act. 1. 8. And Pauls commission was, that he should first preach to the Gentiles, and in the second place to the people of Israel, Act. 9. 16. It may be obiected, that the commission of all the Apostles, was to goe into all the world, and to preach to all men without exception, Mar. 16. 15. Answer. This power and libertie, Christ gaue to all the Apostles, and he did not take it away afterward: neuerthelesse, he ordered it by a second decree, that Paul should specially haue care of the Gentiles, and Peter of the Iewes. And this the Lord did in great wisdome, that confusion and discord might be auoided, and a regard had of all prouinces through the world.

Hence it followes, that the primacie of Peter, ouer Iewes & Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be cheife ouer the Iewes, and not ouer the Gentiles, which were almost all the world beside. And thus the supremacie of the Pope goes to the ground, for if he hold of Peter, and succeede him in authoritie, and office, (as he pretends) he must challenge a superioritie ouer the Iewes, and he hath nothing to doe with vs. For Paul was cheife ouer the Gentiles, and not Peter.

Secondly, this Ordinance of God giues vs to vnderstand, that the place, Math. 16. 18. Thou art Peter, and vpon this rocke will I build my Church, &c. and I wil giue thee the keies of the kingdome of heauen: doth not containe a promise made to Peter, of a primacie ouer all the Apostles, and ouer the Catholike church. If Christ had meant any such thing, in these words, he would not haue assigned the Iewes to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hū dred yeares, hath beene abused, and is still, at this day.

Thirdly, it is false which the Papists teach, that the place in S. Iohn, Feede my lambes, and, feede my sheepe, giues a primacie to Peter, ouer the whole world. For by the ordinance of God, this feeding of lambes, and sheep, is limited to the nation of the Iewes.

Lastly, whereas Eusebius saith in his Chronicle, that Peter was Bishop of Rome, and sate there 25. years, it hath no likelihood of truth: for then Peter liued in the breach of an expresse commandement of God, for a long time: because the Iewes were his speciall charge.

Againe, it is to be obserued in this text, that Iames, Peter, Iohn, are made equall, all being pillars; and Iames is first named: and that not without cause. For not Peter, but Iames was the President of the councell of Ierusalem: because he spake the last, and concluded all, Act. 15. 13. Therefore the first naming of Peter, in other places of scripture, is no sufficient proofe of his supremacie.

Thirdly, Peter here is said to make a couenant with Paul, that he shall be the Apostle of the Gentiles, and Peter of the Iewes. But if Peter had bin head of the Church for 14, yeares togither; and had but known the primacie, which the Papists giue to him, he would not haue consented to this order. It is alleadged, that Paul was the cheife Apostle ouer the Gentiles, in respect of paines and labour, and not in respect of iurisdiction. I answer, this distinction hath no ground in the word of God. Againe, Paul was an Apostle, and vsed his Apostolicall authoritie ouer the Gentiles: and there is no Ecclesiasticall person that is, or can be aboue an Apostle. For he was simply to be beleeued in preaching and writing, and had extraordinarie power giuen him by God, to punish them that rebelled.

Againe, Paul here saith, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we learne 3. things. The first, that the Gospel is not ours, but gods; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintaine the truth of it, with all faithfulnesse and good conscience: and further, to apply it to the best vse, and to the greatest good of men. For this charge lies vpon them that are put in trust. The third is, that the Gospel is a speciall treasure. For this, we in England are to giue vnto God all thankfulnes, specially, by bringing forth the fruits of the Gospel. In this dutie the most of vs come short: and therfore we may iustly feare, least God take from vs the gospel of life, and giue it to a nation, that will bring forth the fruit of it.

Moreouer, in that Paul saith, that God was mightie by him, and Peter, to the Iewes and Gentiles, we are to consider the efficacie of the Ministerie. Of it three cautions are to be obserued. The first, that grace or power to regenerate, is not included in the word preached, as vertue to heale, in a medicine: Paul saith, He that planteth, and he that watereth is not any thing, 1. Cor. 3. 7. To regenerate, is the proper worke of God, not agreeing to angels, no not to the flesh of Christ, exalted aboue men and angels. For the vertue to renew or regenerate, is not in it, as in a subiect, but in the godhead of the sonne. The second caution is, that grace is not inseparably annexed, and tyed, to the word preached, for to some it is the sauour of death, to death. The third is, that the preaching of the word is an externall instrument of faith, and regeneration: and the proper effect of it, is to declare, or signifie. And it is an instrument: because, when the ministers of the word, doe by it signifie and declare, what is to be done, and what is the will of God, the spirit of God inwardly inlightens the minde, and inclines the heart to beleeue, and obey. Hence we learne that it is a magicall fiction, to suppose that fiue words, For this is my bodie, should transubstantiate the bread, into the bodie of Christ. Secondly, we learne, that the Sacraments doe not conferre grace, ex opere operato, by the worke done. For the word and Sacraments, are both of one nature (Sacraments beeing a visible word.) Now the word, & the preaching of it, doth not conferre grace, but onely declare what God will conferre. Thirdly, by this it appeares, that charmes or spels, haue not force in them to cure diseases, and to worke wonders, but by satanicall operation. For the best word of all, euen the word preached, hath it not. Lastly, we are here to be put in mind, that we loose no time in hearing of the word; for it is a meanes whereby we are clensed and renewed. Euery branch that bringeth forth fruit, God purgeth it by his word and other meanes, that it may bring forth more fruite, Ioh. 15.

It is a thing to be obserued, that the Apostles at Ierusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministerie was powerfull amōg the Gentiles. Therefore, they which haue the gift of teaching, by whome also God is powerfull in the conuersion of sinners, are Ministers certenly called of God. Let them thinke on this, that vtterly condemne the ministerie of the Church of England. For many teachers among vs, can shew both the gift of teaching, and the power, or efficacy of their ministery.

It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the word, namely, to sustaine and to vphold the Church, by doctrine, praier, counsel, good life. Elizeus is called of Ioas, The charrets and horsemen of Israel, 2. King. 13. 4. And the Church of God vpon earth, is called the Pillar and ground of trueth, in respect of the Ministerie of the word. 1. Tim. 3. 15.

Againe, in that all ministers in their places (according to the measure of gifts receiued) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatsoeuer. It is the praise of Iohn the Baptist, that he was not as a reed shaken of the winde, Math. 11. 7. All beleeuers are to stand fast in temptation, against their spirituall enemies, Eph. 6. 13. and this they shall the better doe, if they be directed by the good example of their teachers.

Thirdly, in that Ministers are pillars, we are taught to cleaue vnto them, and their ministerie, at all times, in life and death. For we are liuing stones in the temple of God, Christ is our foundation, and they be pillars to hold vs vp: and therefore not to be forsaken. Deut. 12. 19.

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

Lastly, the example of concord among the Apostles is to be obserued: in that they giue the right hands of fellowship one to an other.

10 Warning onely that we should remember the poore: which thing also I was diligent to doe.

In these words, Paul sets downe the fourth and last signe of his approbation at Ierusalem, on this manner. At my departing the Apostles warned me to remember the poore, and of no other thing did they giue me warning: therefore there was a full and perfect consent betweene vs.

In the wordes, two things are set downe, the Apostolicall warning, and the practise of it by Paul. The warning in these words, [Warning onely that we should remember the poore.] In them three points are to be considered. The first, that the Church of Ierusalem is in extreame pouertie. And the causes of it may be two. The first, because the poorer sort receiued the Gospel: thus it was in Corinth, 1. Cor. 1, 26. Not many wise according to the flesh, not many mightie, not many noble. The like we in experience at this day: the poorer sort among vs doe more heartily receiue it then they of the richer sort. By this we are taught, that we may not fixe our loue, and our confidence vpon riches: & they that buie, must be as though they bought not, and they that possesse, as though they possessed not. Because riches steale away the heart. The second cause of their pouertie was, that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe, and to recken what the profession of Christ will cost vs to the vttermost: and we must put this in our account, that we must be readie, and willing to part with the deerest things in the world, for the name of Christ. And this reckning and resolution must we daily carrie about with vs.

The second point is, Why the Church of Ierusalem must be releeued by the Gentiles, considering by Gods law Deut. 15. 11. euery place must releeue his owne poore. Ans. We are first of all, debters to our owne poore, and they must first be releeued: this done (in the case of extreame necessitie) we are debters to the poore a thousand miles off. And in this case, did the Apostles craue releefe of the Gentiles, for them of Ierusalem.

The third point is, that the Apostles themselues are carefull for the gathering of releefe. Hence we learne, that it is the office of Pastours and teachers, not only to preach and dispence the word, but also to haue care of the poore: and this care is to be shewed in exhortation, counsell, ouersight. As for the administration and execution of matters belonging to the poore, it belongs to others. If the Apostles at any time gathered, carried, and dispensed releefe, it was because the Church was not yet founded, and planted, and therefore there was no other to doe it.

Now I come to the practise of Paul, in these words; Which thing also I was diligent to doe it. Here first let vs marke, that Paul who had spoiled and made hauocke of the Church of Ierusalem, now gathers releefe, (and as we say) begges for it: and, no doubt, the rather that he may make some recompence for the wrong he had done. By his example we are taught to make Satisfaction for all iniuries and hurts done to others, and that to the vttermost. He that steales, according to the qualitie of his theft, must restore either twofold, or fourefold, Exod. 22. 7. he that maimes a man must pay for his healing, and for his resting, that is, for the losse of his labour, Exod. 21. 19. Daniel saith to Nabuchadnezzar, O King, breake off thy sinnes with almes deedes, Dan. 4. 24. that is, whereas thou hast bin giuen to crueltie, and oppression, cease to doe so any more, and make some recompence by giuing of almes. Dauid saith, it is the propertie of a wicked man, to borrow, and not to repay, Psal. 37. 21. Satisfaction, recompence, and restitution, is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge, and repay that which thou hast robbed, thou shalt liue, and not die. The Lord saith, Are the treasures of wickednes yet in the house of the wicked? and he addes, that he will not iustifie the false ballance, Mich. 6. 10, 11. Zacheus, in his conuersion for known wrongs, restores fourefold: and for his vnknown wrongs he giues halfe his goods to the poore. Luk. 19. 7.

Let vsurers, ingrossers, and all that oppresse, or deale deceitfully, remember this; and begin to make conscience of this du ty of Satisfaction, or restitution. And that it may the better be practised, I will further set downe fiue points.

The first is, who must satisfie and restore? Ans. He that is the cause of any wrong, or losse to others: and all they that are accessarie. Men may be accessarie many waies, by commaundement, by counsell, by consent, by partnership, by receiuing, by silence when a man ought to speake, by not hindring when he ought to hinder, by not manifesting that which we ought to manifest.

The second is, To whom must restitution be made? Ans. To him that is wronged, and beares the losse, (if the partie be knowne and aliue:) if he be dead, to his heires: if all be dead, to the poore. If the person wronged be not knowne to vs (as often it falls out) then restitution is to be made to the Church, or commonwealth, and restitution is to be turned into Almes for the poore. Dan. 4. 24. Moreouer, if both the giuing and the receiuing of a thing be vnlawfull, as in bribes, and Simoniacall gifts; restitution is not to be made to the giuer, but, as before, it is to be applied to common vse, specially to releefe.

The third point is, What must be restored? Ans. The things which are of vsvniustly receiued, or deteined, either known to vs, or vnknowne. If they be knowne, they are in their owne kind to be restored, or in value, Exod. 21. 19. If the partie, who is to restore, be in extreame pouertie, and haue not wherewith to make recompence, he must doe that which he can, that is, he must shew a readie and willing minde: and this is done by confession, and by crauing of pardon. If goods to be restored, be for their value and quātitie vnknowne, then restitution must be made according to the iudgement, and discretion of them that are wise.

The fourth point is, touching the time when? Ans. In respect of preparation of mind, we must presently satisfie: yet not in respect of execution. For the Act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreame neede: if vpon present restitution, life, goods, or good name, be indangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certen must first be restored, and things vncerten after. Among things certen, that is, which certenly belongs vnto an other, things bought and not deliuered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and qualitie be vncerten, the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craued. Againe, in restitution warines is to be vsed, least by supplying the losses of other men, we make to our selues the losse of good name.

Againe, in Pauls practise we see an earnest care and diligence to prouide for the poore. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministred to the Saints at Ierusalem, and withall that he gaue himselfe no rest in this dutie, till he had sealed this fruit vnto them, that is, till he saw it done according to his desire. His example must be followed of vs. It is not enough for vs to giue good words, and to wish well, but we must in our places and callings, doe our endeauour that releefe may euen be sealed to our poore. And there be many reasons to mooue vs. First, let vs consider that the charge was very great, to maintaine the altar of the Lord in the old Testament with sheepe, and oxen, and offerings of all kinds: and now in the new Testament the poore come in the roome of the Altar. Secondly, the poore represent the person of Christ; and in them he comes vnto vs, and saith, J am hungrie, I am sicke, I am naked, I am harbourlesse: therfore, looke what we would doe to Christ, the same must we doe to them. Thirdly the poore haue title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and vse them, according to his appointment. And his will is, that part of our goods be giuen for the releefe of the poore. If this be not done, we are theeues in respect of the goods we possesse. Lastly, mercie or the bowels of compassion in vs, is a pledge, or an impression of the mercie that is in God, towards vs: and by it we may knowe, or feele in our selues, that mercie belongs vnto vs. Thus we see, what is our dutie: nowe let vs consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backeward and slacke in this dutie. And the cause is, that we doe not heartily giue our selues to Christ: and this makes vs to be so slacke in giuing our goods to the poore, 2. Cor. 9. 5. Againe, we commonly liue (as it were) without a law. We doe not with Dauid, set the laws of God before vs, Psal. 119. v. 168. Neither doe we apply our hearts to his statutes, v. 112. For then would we with Dauid, make haste to keepe the commandements of God, v. 60. Specially this great commandement of releefe: and the rather, because the obseruing of it, is the inriching of vs all.

Lastly, let vs marke, that Paul beeing warned of the Apostles, was diligent to doe that, whereof he was warned. The like must we doe. It is not sufficient to heare, but beside this, there must be in vs a care and diligence to doe and practise that which we heare. For this is to build vpon the rocke. And it is a common fault, to heare much, and doe little. Ezech. 33. 24.

v. 11. And when Peter was come to Antioch, I withstood him to his face: for he was to be blamed.

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

For the better vnderstanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to shewe what agreement there was betweene Paul, and the rest of the Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceiued, who thinke, that the Apostle Peter was not reprooued, but some other of that name. The second point is, who resisted? Answer. Paul: and that not for shewe and fashion, but in truth, and good earnest. And this appeares, because in the words following, he sets downe a waightie and vrgent cause of his reproofe. Therefore Ierom and others are deceiued, who thinke that Paul reprooued Peter 'Simulatè, non verè. in shewe and appearance, and not in good earnest. The third point is, what was Pauls minde and meaning, in resisting of Peter? Answer. To doe his office. The kingdom of God, and all things pertaining thereto, must haue free passage without resistance. The second petition is, Thy kingdome come. Iohn the baptist preached thus, Prepare the way of the Lord, and make his paths straight, Mar. 1. Saint Paul saith, Praie that the word of God may haue free passage, and be glorified, 2. Thess. 3. 1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter saith, Resist your aduersarie the deuill, strong in faith. 1. Pet. 5. 9. And thus men that are instruments of euill, are to be withstood. And here Paul, by an holy reproofe, withstands Peter for his bad example.

In Paul, here first we may behold an example of true vertue, in that he resists euill, to the vttermost of his power, following his owne rule, Abhorre that which is euill, and cleaue vnto that which is good, Rom. 12. 9. Haue no fellowship with the vnfruitfull workes of darkenes, but rather reprooue them, Eph. 5. 11. In like manner must euery one of vs resist euill; first, in himselfe, and then in them that appertaine to him. Therefore Paul saith to all, Put on the armour of God, that ye may resist, Eph. 6. 13. Here 2 things may be demāded: first, what must we resist? Paul answers again, Principalities, and powers, and spirituall wickednesses: that is, the deuill, and all his angels. It may be said, we haue no dealing with them, for they vse not to appeare vnto vs. Ans. That the deuill comes not vnto vs visibly, but in the persons of euill men, and in the badde examples of all men. This made Christ say to Peter, Math. 16. 23. Come behind me, Satan, for thou art an offence vnto me, when Peter would haue disswaded him from going to Ierusalem. Again, it may be said, In what things must we resist them? Paul answereth, In heauenly things, v. 12. that is, in things which pertaine to Gods kingdome, and concerne either the saluation of our soules, or the worship of God. For the deuill seeketh by all manner of euils, to hinder these good things. Moreouer, this dutie of resisting euill is so necessarie, that we must resist sinne, if neede be, to the very shedding of our blood, Heb. 12. 4.

Againe, we haue in Paul an example of bouldnes and libertie in reproouing of sinne. This was a thing commanded to the Prophets and Apostles Isai, 58. 1. Crie and spare not, lift vp thy voice like a trumpet, shew my people their transgression. Ierem. 1. 17. Trusse vp thy loines, arise and speake vnto them all that I commaund thee: be not afraid of their faces, left I destroy thee before them. Like libertie may the ministers of the word vse, obseruing Pauls rule. 2. Tim. 1. 7. God hath not giuen vs the spirit of feare, but of power, and of loue, and of a sound minde. Where he sets downe three caueats. First, that this libertie in reprouing, is not the fruite of a bold and rash disposition, but it is a fruit of Gods spirit, and so to be acknowledged. Read Mich. 3. 8. The secōd, that the vse of this libertie is to be ordered by a sound mind, whereby we are able to giue a good ac count of our reproofes, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with loue: that they tend to the good and saluation of them that are reproued. These caueats obserued, libertie in reproouing shall neuer want his blessing, Isai. 50. 7.

Thirdly, here is an example in Paul, of an ingenious & ho nest minde. When he sees Peter doe amisse, he reprooues him to his face. Contrarie to this, is the common practise in backbiting, whispering, & tale-bearing, whereby it comes to passe, that when a man is in fault, euery man knowes it, saue he which is in fault. This vice the lawe of God expressely forbids, Leu. 19. 16. And it is the propertie of a good man, not to take vp a false reporte. Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest thou an eare to mens wordes that say, behould, Dauid seeketh euill against thee? 1. Sam. 24. 10.

In Peter, who when he was reproued made no reply, we see an example of patience and humiltie, whereby he humbled himselfe before the reprouer, when he was conuicted of an offence. The like was in Dauid when he said, let the righteous smite mee. Psal. 141. v. 5.

Where as Paul saith, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men euen the cheefe Apostles are subiect to erre, and be deceiued. It may be said, howe then may we trust them in their writings. I answer, while they were in deliuering any thing to the Church, whether it were by sermon, or wri ting, they were guided by the infallible assistance of the spirit, and could not erre. Otherwise they might erre, when they were out of this worke, in mind, will, affection, or action. Thus Ionas, when he saw that Niniue was not destroyed, was impotent in his anger. Nathan was deceiued in giuing aduise to Dauid, touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ, still dreamed of an earthly kingdome, saying, When wilt thou restore the kingdome to Israel? Act. 1. And Peter beeing bidden to arise, and eate of things forbidden by the ceremonial law, said, Not so Lord, Act. 10. 1. 4.

Thus then, if Peter was subiect to errour, the pretended successours of Peter, namely, the bishops of Rome, cannot be free from errour. It is alleadged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruine of doctrine, if it had not bin preuented. Therefore, the errour that was in acte, if we respect the euent, was in doctrine. Againe, I answer, that an errour in action, presupposeth an errour in minde, or at the least, some ignorance: because the minde is the beginning of the thing done. Thus all sinners, are called ignorant persons. Hebr. 5. 2. And it seemes that the errour of Peter was, that of two euils, it was the best to choose the lesse: that is, to choose rather to offend the Gentiles, then the Iewes, to whome he was an Apostle specially appointed.

Here againe we miserable wrethes are taught to watch and pray, that God would not lead vs into temptation: considering most excellent men are subiect to falling. And men must be warned not to abuse Peters example in boulstering themselues in their naughtie waies: by saying, we are all sinners, that the best man aliue is a sinner, that the iust man falles seuen times a day. For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne: the iust man falls seuen times, that is, he falles into manifould perills. And further, we should not only consider the faults of iust men, but also their conuersion and repentance. And againe to sinne and to commit sinne are two diuers things. Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne.

v. 12. For before certen came from Iames, he ate with the gentiles: but when they were come, he withdrew himselfe, fearing them that were of the circumcision. 13. And other Iewes dissembled likewise with him: in so much that Barnabas was brought into their dissimulation also.

The Apostle hath propounded his second answer in the former verse: now he proceedes to make a declaration of it. And first, he sets downe the cause why Peter was reproued, and the manner of reprofe. The cause is the 12 and 13. verses, namely Peters sinne. And this sinne is set forth by foure things. By the name of the sinne, the matter of the sinne, the cause of the sinne, the effects of the sinne.

The name of the sinne is noted, when Paul saith, And other Iewes dissembled likewise with him. v. 13. where I gather that Peters sinne was Simulation. Simulation of it selfe is a thing indifferent, and according to circumstances is either good, or euill. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signifie something either by word or deede, that is onely beside the truth, and not contrarie to it. This was the Simulation of Ioseph, who carried himselfe as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emaus, made as though he would haue gone further, Luk. 24. 28. Thus Paul among the Iewes, plaid the Iewe, 1. Cor. 9. 20. Vnlawfull Simulation is that, when something is signified, or fained against the truth, or to the preiudice of any. Of this kind was the simulation of Peter, which tended to the preiudice of the Gospel, and to the offence of the Gentiles.

The second point is, the matter of the sinne, or the sinne it selfe, which was on this manner. First, among the Gentiles at Antioch, he vseth Christian libertie, in eating things forbidden by the ceremoniall law: yet after the comming of certen Iewes from Ierus[illegible: 1 letter]lem, he seperates himselfe from the Gentiles, and plaies the Iewe among the Iewes. Like to this, was the halting of the Israelites betweene God and Baal. 1. King. 18. 21. and the practise of sundrie men, who are Protestants with vs, and yet in other countries goe to Masse: and the practise of our people▪ who change their religion with the times.

Here we see the great weaknesse of Peter, in that vpon a very little occasion, and that presently, falls away from his profession to his old course. In him we may behold our owne weakenesse, and consider what we are like to doe in like case. We nowe professe the Gospell of Christ: yet if any occasion were offe[illegible: 1 letter]ed, it is to be feared, that many of vs would be easily mooued to returne to our old prophanenesse, and to the superstition of poperie. But for the staying and the better establishing of our mindes, let vs alwaies remember, that they shall perish, who withdraw themselues from their faith, profession, and obedience, which they owe vnto God, Heb. 10. 38. Psal. 73. 27.

Againe, here it must be obserued, that Paul in describing the sinne, expresseth two actions, his eating with the Gentiles, and his seperation from them, the first good, and the latter euill. The beginning of his action was good, but the end of it was naught. The reason is this: the man regenerate is partly flesh, and partly spirit: and hereupon it is, that when we will that which is good, we cannot accomplish it, and euill is present with vs. The child of God is like a lame man, that goes the right way, but yet halts at euery step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seekes the blessing for Iacob: that is a worke of the spirit: but shee seekes it by lying, that is from the flesh: Peter eates with the Gentiles, that is from Christian libertie: he after seperates himselfe, that is from corruption. Thus we see that the best workes are imperfect, & mixed with corruption: and that for the best workes we must humble our selues, and seeke pardon; not in respect of the goodnesse of the worke, but in respect of the defect thereof.

It may be demanded, how the acte of Peter should be a sin, considering he did onely abstaine from certaine meates, that he might auoide the offence of certen Iewes? Answer. The fact of Peter considered by it selfe, is not a sinne: for Paul did the like in playing the Iewe: but the circumstances make it a sinne. For first of all, Peter doth not onely abstaine from meates forbidden by the ceremoniall lawe, but also he withdrawes himselfe from the companie of the Gentiles, and keepes company apart with the Iewes. Secondly, he abstaines not among the Iewes at Ierusalem, but at▪ [illegible: 1 letter]n[illegible: 3 letters]ch among the Gentiles, where a little before, he had openly done the contrarie, in vsing his Christian libertie. Thirdly, he vsed this abstinence, when certen Iewes c[illegible: 1 letter]m: from Ierusalem, to search out the libertie of the Gentiles. Fourthly, while Peter seekes to auoid the small offence of some Iewes, he incurres a greater offence of all the Gentiles. Lastly, this acte of Peter, did tend to the ouerthrowing of Pauls Ministerie, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes vnlawfull, that was otherwise lawefull, beeing simply considered by it selfe. Here it may be demanded, what Peter should haue done? Ans. He shoul haue openly withstood the Iewes, that came from Ierusalem: as Paul withstood them that vrged the circumcision of Titus: Or againe, before he had plaid the Iew, he should haue aduertised the Gentiles, that for a time he was to yeeld to the infirmitie of some Iewes.

In Peters example, we are taught, that we must not offend God, though all the world be offended. Lesse offences must giue place, when the great offence is at hand: that is, when god is dishonoured, and the very least part of his trueth is suppressed.

The third point to be▪ con[illegible: 1 letter]idered, is, the cause of the sinne of Peter: and that was the feare of the offence of the Iewes. Here two questions are to be handled. The first, how Peters feare should be a sinne? Ans. There is a naturall feare created by God, and placed in the heart of man. This feare of it selfe is good. Neuerthelesse by the corruption of nature it becomes euill. And it is made euill two waies. One is, when men feare without cause, as when the disciples feare Christ walking vpon the sea, and feare drowning when Christ was in the ship with thē. The other is, whē there is no measure in feare. As whē men so feare the creature, that they neglect their dutie to God. This was Peters feare, and it was a sinne in him. For God is to be feared, simply because he is Lord of bodie and soule, and can destroy both: and he is to be feared for himselfe, whereas euery creature is to be feared in part onely, and for God, Rom. 13. 3. 4. By this we are taught, daily to inure our selues in our hearts to feare God aboue all things.

The second question is, how Peter could haue the feare of God, considering he feared men more then God, at the least in this one action? Ans. There are three kinds of feare. One is, without all sinne: this was in Adam, and in Christ. The second is, altogether sinnefull, in the wicked and vngodly, because it is seuered from faith, and obedience: as when there is a feare of men, without the feare of God. The third is, a mixed feare, in them that are regenerate, in whome the feare of God is ioyned with the corrupt feare of man. And in this mixture otherwhiles the one preuailes, otherwhiles the other. And this feare was in Peter: in whome at this time the carnall feare of man, preuailed against the true feare of God.

Paul notes feare to be the cause of Peters sinne, that he may thereby signifie vnto vs, what kind of sinne it was, namely, a sinne not of malice, but of infirmitie. A sinne of infirmitie is, when there is a purpose in the heart not to sinne: and yet for all this, the sinne is committed, by reason the will is ouercarried by temptation, or by violence of affection, as by feare, anger, lust. Thus Peter sinned. And let it be remembred, that to sinne of infirmitie i[illegible: 1 letter] properly incident to such as be regenerate, as Peter was. Euery wicked man makes his sinne his infirmitie: fornication is the infirmitie of the [illegible: 1 letter]ornicatour, drunkennes the infirmitie of the drunkard, &c. but it is false which they say. For they sinne with all their hearts when they sinne.

The fourth, and last point is, the Effect of Peters sinne, in drawing the Iewes, and Barnabas, to the like dissimulation. Here we see the contagion of euill example. And hence we learne, that Minis[illegible: 1 letter]ers of the word must of necessitie ioyne with good doctrine, the Example of good life. For first of all, it is the exp[illegible: 1 letter]es[illegible: 1 letter]e commandement of God, 1. Pet. 5. 3. Be patternes of the flocke. 1. Tim. 4. 12. Be an ensample in word, conuersion, loue, spirit, faith, puritie. Phil. 4. 8. What ye haue seene in me, that doe. Math. 5. 16. Let your light so shine before men, that they may see your good works. Secōdly, practise in the Minister is a part of his teaching. For the multitude doe not ma[illegible: 1 letter]ke so much what men say, as what men doe. Herod did many things, not because Iohn the Baptist was a good Minister, but because he was a good man, Mark. 6. 20. Thirdly, Ministers haue not the presence & protection of God, vnlesse their liues be vertuous and godly. If thou turne, thou shalt stand before me. Ierem. 15. 19. God reueales his secrets to the Prophets his seruants. Amos 3. 7. Lastly, fearefull iudgements of God belong to Ministers of wicked liues. Destruction befalls the sonnes of Eli and their families, because they by leud example made the people of God to sinne. 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption.

Againe, all superiours are warned to goe before their inferiours by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would haue destroied him, by reason of the bad example in his owne familie, namely, the vncircumcision of his child. Dauid, for his euill exāple, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of Gods iudgement against sinne. 2. Sam. 12. 14.

Here againe we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Iewes, all together are deceiued, and Paul alone hath the truth. Panormitane saith, that a laie-man bringing Scripture, is to be preferred before a whole Councell. Paphnutius alone had the truth, and the whole Councell of Nice, inclined to errour.

14 But when I saw that they went not with a right foote to the truth of the Gospel, I said to Peter before all men: If thou beeing a Iew liuest as the Gentiles, and not like the Iewes, why constrainest thou the Gentiles to doe like the Iewes?

In these words, Paul sets downe the reproofe of Peter, and the whole manner of it. In it, many points are to be considered. The first is, the time of this reproofe: and that was so soone as Paul saw the offence of Peter. Here we learne, that we must resist, and cut off the first beginnings of temptation, of sinne, and of superstition, because we are prone to cuill: and therefore if it once set footing in vs, it will take place.

The second point is, the foundation of the reproofe in these wordes [when I saw,] and that is a certen knowledge of Peters offence. Here we are to take notice of the common fault, and that is, that we vse to censure, and condemne men specially publike persons, vpon suspitions, and coniectures, and hearesay. Whereas we should not open our mouthes to reprooue, till we haue certen knowledge of the fault. Moreouer, publike persons, as Magistrates and Ministers, haue their priuiledge, that an accusation is not to be receiued against them, without there be a proofe by two or three witnesses. 1. Tim. 5. 20.

The third point is, the fault reprooued, which is here expressed by an other name, not to walke with a right foote to the truth of the Gospel: that is, not to conuerse with men, and to carrie himselfe so, as he may be sutable to the sinceritie of the Gospel, both in word, and deede.

Here is a notable dutie set downe for all men, To walke with an euen foote according to the truth of the Gospel: and this is done, when in word and deede, and euery way, we ascribe all the good we haue, or can doe, to grace, to mercie, and to Christ: when againe, in word, and deede, and euery way, we giue all thanks to God, for grace and mercie by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who ioyne Christ and workes in the cause of our iustification, and saluation. The second, are carnall Protestants, and all other sorts of men, that professe the name of Christ, and withall challenge to themselues a libertie to liue as they list. For they walke contrarie to the Gospel, disioyning iustification, and sanctification, faith, and good life, remission of sinne, and mortification. This is the rife and common sinne of our daies. We are light in the Lord, but we walke not as children of light. We are content to come to the marriage of the kings sonne, but we come not with the marriage garment. It is to be feared, this very sinne will banish the Gospel, and bring all the iudgements of God vpon vs. Let vs therefore, repent of our vneuen and haulting liues: and preuent the Lords anger, by walking worthie the Gospel of Christ.

It will besaid, how must we performe this dutie? Ans. Two rules must be remembred. The first is, that we must haue and carrie in vs a right heart. For the want of this was Simon Magus condemned, Act. 8. 21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our owne hearts, we abase our selues vnder all creatures vpon earth, and that for our offences: when againe, in the affection of our hearts, we exalt the death, and blood of Christ, aboue all riches, aboue all honours, aboue all pleasures, aboue all ioyes, and aboue all that heart can thinke, or tongue can speake. The honest heart is, when we carrie, and cherish in our hearts the setled purpose of not sinning: so as if we sinne at any time, we may in the testimonie of a good conscience say, that we sinned against our purpose. The second rule is, that we must make straight steppes to our feete, Hebr. 12. 13. And that is done, when we endeauour to obey God, according to all his commandements, Psal. 119. 6. and also, according to all the powers of the inward man, that is, not onely in action, but also in will, affection, and thought. Let vs also applie our hearts to the doing of this, least if we come to the marriage of the kings sonne without the garment of a right heart and life, we heare the sentence, Binde them hand and foote, and cast them into vtter darknes, there shall be weeping and gnashing of teeth.

The fourth point is, the place of reproofe: [before all men:] for they that sinne openly to the offence of many, are openly to be reprooued. 1. Tim. 5. 20.

The fifth point is, concerning the reasons which Paul vseth for the restraining of the sinne of Peter. The first is set downe in the 16. verse, If thou beeing a Iew, &c. Here the meaning of some words are to be opened. To Iudaise, or to liue as a Iew, is to obserue (and that necessarily,) a difference of meates, and times, according to the ceremoniall law of Moses. To Gentilize, or to liue as a Gentile is to vse meats, and drinks, and times, freely without difference. Peter is said, to compell the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles neuer erred, in teaching and deliuering any thing to the church of God: this is a principle:) therefore he constrained them by the authoritie of his example: whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie.

The first reason then is framed thus: If thou beeing a Iew, vsest to liue as the Gentiles, thou maist not by thy example compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies: but thou beeing a Iew, vsest to liue as the Gentiles: therefore thou maist not compell the Gentiles to liue as Iewes.

Here first, let vs obserue the force of euill example: it compells men to be euill. Therefore let all superiours, Magistrates, Ministers, and all gouernours of families, looke to their examples. For if they be euill, they constraine others also to be euill.

Here againe, we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word. For if the actions of the Apostles compelled men to do this or that, what then did their doctrines, and heauenly exhortations do? When Iohn the Baptist preached, the kingdome of heauen suffered violence, and the violent tooke it to themselues. When the disciples Matth. 11. 1[illegible: 1 letter]. preached in Iewrie, they saw Satan falling downe from heauen Luk. 10. 18. like lightning. The weapons of Paul were spirituall, to cast downe holds, and to bring euery thought in subiection to God. Here, the [illegible: 1 word]. Cor. 10. 4. fault of our time is to be considered. We haue the forme of godlines, in hearing and in outward profession, but we want the power of it. For we doe not in heart yeeld subiection by suffering our selues to be vrged, and compelled to obedience by the authoritie of the ministerie.

Thirdly, here we see wherein stood Peters sinne: namely, in that he constrained men to a necessarie obseruation of the Ceremoniall law: by his example binding the Gentiles to the doing of that which the Gospel hath made free. Therefore great is the wickednes of the Romane religion: in that it placeth a necessitie in many things, in the vse whereof. Christ hath procured vs an holy, and Christian libertie. In this respect the vowes of perpetuall continencie of pouertie, and regular obedience, are falsly tearned states of perfection: and are indeede estates of abomination.

15 We which are Iewes by nature, and not sinners of the Gentiles: 16 Know that a man is not iustified by the workes of the law, but by the faith of Iesus Christ: which (I say) haue beleeued in Iesus Christ, that we might be iustified, by the faith of Iesus Christ, and not by the works of the law: because by the workes of the law, no flesh shall be iustified.

Here Paul laies downe the second reason of his reproofe; it is framed thus. That, which we defend, both in iudgement, and practise, that must we vrge, and not the contrarie: but iustification by faith without workes we defend both in iudgement, and practise: therefore we must vrge it, and not the contrarie, namely, the necessarie obseruation of the law.

The maior is wanting: the minor is expressed in the 16. v. and it is amplified by an argument of things diuers, thus: Though we be Iewes, to whome the law was giuen: yet we forsake the law, and looke to be iustified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the psalme: v. 16. by the workes of the law, no flesh shall be iustified.

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

Touching the distinction of Iewes, and Gentiles, sundrie points are to be handled. The first▪ what is the cause of this distinction. Ans. The good will and pleasure of God. Moses saith, God chose the Israelites [illegible: 1 letter]boue all nations, Deut. 7. 6. he loued them, Deut. 10. 15. when he de[illegible: 2 letters]ded the nations, lacob was his portion, Deut. 32. 8. He knew them aboue all nations, saith Amos 3. 1. And he chose them, because he loued their fathers, Deut. 4. 37. Hence we gather, the free Election of God: and that they are deceiued, who thinke, that there was no difference of Iewes and Gen[illegible: 2 letters]les in respect of God, but in respect of themselues: because the one imbraced Christ, the other refused Christ. But there cannot be a refusall, where the Messias was not knowne: and among the Gentiles he was not so much as named. Rom. 15. 20.

The second point is, wherein stands the difference of Iewes and Gentiles. Ans. Here the Iewes are opposed to sinners of the Gentiles: and therefore by the Iewes, are meant an holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other prophane: the one in the couenant, the other out of the couenant. Rom. 9. 4, 5. Psal. 147. 20. Here two errours must be auoided. One, that the difference lay in earthly things: which is not true. For the law was giuen to the Israelites: and it was a schoolemaster to Christ, Gal. 3. and, an introduction to a better hope, Hebr. 7. 19. The second errour is, that they differed onely in this, that Christ was more plentifully and fully reuealed to the Iewes: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ, Eph. 2. 12. and they were left to themselues, to walke in their owne [illegible: 1 letter]aies, Act. 14. 16.

The third point is, how long this difference indured? Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles. Math. 10. 5. And Christ saith, that he was not sent, but to the l[illegible: 1 letter]st sheepe of the house of Israel, Mat. 15. 22. It may be obiected, that here we see the difference of Iewes, and Gentiles, is st[illegible: 1 letter]nding, long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference. Eph. 2. neuerthelesse the execution of this abolishment was by degrees: and it was at this time begunne by the ministerie of the Apostles, yet not accomplished.

The last point is, that the Iewes are an holy people by nature: not because holines is conuaied to them by generation, but because euen from their beginning, and birth, by vertue of the couenant, they are holy. If the roote be holy, the branches are holy, Rom. 11. 16. If either of their parents beleeue, their children are holy. 1. Cor. 7. 14. In a ciuill contract, the father and his heire make but one person, and the father couenants for himselfe, and his posteritie: euen so, in the couenant of grace, he beleeues for himselfe, and withall makes his posteritie partaker of the said couenant: and thus the posteritie becomes holy. It may be obiected, that whatsoeuer is borne of flesh is flesh. Ans. The parent sustaines a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, hauing with Adams nature, Adams corruption. Againe, he is to be considered as a beleeuer: and thus albeit he doth not propagate his faith and holines to his child, yet by meanes of his saith, his child is in the couenant, and consequently is to be accounted holy in the iudgement of charitie, till God manifest the contrarie. Againe, it may be obiected, that if the children of beleeuing parents be borne holy, they want originall finne. Ans. The children also sustaine two persons. First, they are to be considered as children of the first Adam: and thus they are conceiued and borne in sinne, and are children of wrath. Againe, they are to be considered as children of beleeuing parents: and thus by meanes of the couenant, they are children of God; and originall sinne which is in them is couered from their first beginning, and not imputed to them.

The vse. There was no absolute necessitie of circumcision. For they which died before the eight day, were borne holy, and consequently, in the couenant: and therefore might be saued. And thus Baptisme was not of absolute necessitie: for the children of beleeuers are borne holy and Christian: and therefore dying in the want of baptisme, may for all that be saued. The seale of the couenant is not of like necessitie, with the couenant it selfe.

Secondly, here we learne, that it is not the act of baptisme to conferre the first grace: but onely to confirme, and seale it vnto vs. Adoption, and life beginnes not in baptisme, but before. If the roote be holy, the branches springing thenee are holy. We are borne Christians, if our parents beleeue, and not made so in baptisme.

Lastly, if we be borne holy: it is our shame that we haue made no more proceeding in holines, then we haue done: the most remaine ignorant, and vnreformed; and they of the better sort, either stand at a stay, or goe backward.

The second point is, concerning Iustification in the 16. v. of which sundrie things are there propounded. And first, I will beginne with the name. The word, Iustifie, is borrowed from courts of iudgement, and signifies a indiciall act. Otherwhiles it is put for the action of the iudge, and then it signifies to absolue, or to pronounce innocent. Thus Paul saith, Act. 13. 39. That we are instified from all things, from which we could not be iustified by the law of Moses, that is, absolued, or cleered. Againe, he opposeth iustification to accusation, and condemnation, Rom. 8. 33. Now the contrarie to condemnation, is absolution. Sometimes againe, the word iustifie, signifies the act of the partie iudged, or of the witnesses: and then it imports as much, as to giue testimonie, or to declare and approoue. Thus Iames saith, Abraham was iustified by workes, chap. 2. v. 22. that is, declared, and approoued to be a iust man by workes. In the former signification is the word vsed, where the holy Ghost deliuereth the doctrine of iustification, as in this place.

The vse. Here we see how to distinguish betweene Iustification, regeneration, and renouation. Regeneration is vsually in scripture, the change of the inward man, whereby we are borne anew. Renouation is, the change both of the inward and outward man, that is, both of heart and life. Iustification, is neither, but a certaine action in God applied vnto vs, or a certaine respect or relation, whereby we are acquit of our sinnes; and accepted to life euerlasting. Secondly, we must here note, that the Teachers of the Church of Rome, mistake the word, Iustification. For by it, they vnderstand nothing els, but a physicall transmutation of the qualitie, and disposition of our hearts from euill, to good. And by this mistaking, they haue made a mixture or rather confusion, of law and Gospel. Thirdly, here we see, what is to be the disposition of the partie iustified: (for by the consequent we may learne the antecedent.) A man therfore that would be iustified, must come before the iudgement seat of God, and there must he plead guiltie, and be his owne aduersa[illegible: 1 letter]ie, condemning himselfe: and beeing pressed with the terrours of the law, he must flie and make his appeale to the throne of grace for pardon in Christ: and then he shall be acquit, or iustified from all sinner. Thus much doth the word, [illegible: 1 span] stifie, import. Thus came the Publican before God, Luk. 18, when he said, Lord be mercifull to me a sinner; and departed iustified. Thus in the sift petition, we are taught to come euery day into the presence of God, and to acknowledge our debts, and to vse the plea of mercie, saying, Forgiue vs our debts.

The second thing to be considered, is the subiect of iustification, or the person to be iustified, and that is man generally, signifying that a Man is iustified. The holy Ghost speaketh thus generally, for two causes. The first is; because all men without exception haue need of iustification, euen they which are regenerate, Rom. 3. 23. And in this place Paul saith, that he, and Peter, and the rest, haue beleeued in Christ, that they might be iustified by faith. Here we are to take notice of the miserable condition of prophane, and secure Epicures, who neuer so much as dreame of any iustification. The second reason is; because God communicates the benefit of iustification, generally to all sorts of men: and this he doth in the Ministerie of the word, in which he beseecheth men to be reconciled to God. 2. Corinth. 5. v. 21. This must be an inducement vnto vs, to come vnto Christ, humbling, and iudging our selues, that we may be iustified. God himselfe from heauen vseth reasons vnto vs daily, to mooue vs to the practise of this dutie. What meane these gratious, and continuall preseruations, of Prince, and people, Church and land? By them we see, it is the good pleasure of God, to giue vs a time to seeke his kingdome and righteousnes: wherefore let vs not neglect the day of visitation, but take the time, while it serues, that we may turne vnto God, and be accepted of him, and escape the woe pronounced vpon Corazin, and Bethsaida.

The third thing to be considered, concernes things excluded from iustification, as false causes: namely, the works of the Law. Here it may be demanded, what works are meant. I answer, first, not onely workes of the Ceremoniall, but also of the morall law. For all men know, that ceremoniall actions are of no vse, vnlesse they be ioyned with morall duties of loue, and mercie. And if Paul meant onely Ceremoniall workes, he needed not to haue made so long a discourse against iustification, by workes: for he might haue ended the whole matter in a word or twaine, by shewing that the ceremoniall law, was abrogated by Christ. Secondly, I answer, that not onely workes done before faith, are excluded, but also workes that follow faith, and are done in the estate of grace. For Paul here reasons thus: If no flesh be iustified by workes, then not we beleeuers: but no flesh at all is iustified: therefore not we beleeuers. Dauid, Psal. 143. reasoneth on the same manner: No flesh shall be iustified in thy fight: therefore I cannot, though otherwise I be thy seruant, in keeping thy commandements. When Abraham was the father of all the faithfull, and was come to the highest degree of faith, and abounded in good workes, yet was he not then iustified by workes, Rom. 4. 1, 2. Paul kept a good conscience before God and men, Act. 23. and yet was he not iustified therby, 1. Cor. 4. 4. And he saith, that we are not saued by the workes which God hath ordained that we should walke in, Eph. 2. 9, 10. And the workes that God hath ordained for vs to walke in, are the best workes of all, euen workes of grace. Againe, he saith, that we are not saued by workes of mercie, Tit. 2. 5. It may be obiected, that there is a Cooperation of works and faith, I am. 2. 21. I answer, that this Cooperation is not in the act of iustification, nor in the worke of our saluation, but in the manifestation of the truth, and sinceritie of our faith, without hypocrisie. And for the declaration and approbation of this, faith and workes ioyntly concurre. Here then we see it is a pestilent and damnable doctrine of the Papists, when they teach iustification by the workes of the law. Let vs here be warned to take heede of it.

The fourth point is, the Meritorious cause of our iustification: and that is Christ. Here it may be demanded, what is that thing in Christ, by and for which, we are iustified. I answer, the Obedience of Christ, Rom. 5. 19. And it stands in two things, his Passion in life and death, and his Fulfilling of the law ioyned therewith. For by faith the law is established, Rom. 3. 31. Christ was sent in the similitude of sinnefull flesh, that the rigour of the law might be fulfilled in vs, Rom. 8. 4. and Christ is the perfection of the law for righteousnes to all that beleeue, Rom. 10. 4. He that doth not fulfill all things contained in the Law, is accursed, Gal. 3. 10. Seeing therefore we cannot performe the things contained therein, by our selues, we must performe them in the person of our Mediatour: who hath satisfied for the threatnings of the law by his passion; and hath fulfilled the precepts of the law by his obedience, in all duties of loue to God, and man. We owe to God a double debt. One is, that we are to fulfill the law euery moment, from our first beginning, both in regard of puritie of nature and puritie of action. And this debt was laid vpon vs in the creation, and is exacted of vs in the law of God. The second debt is, a satisfaction for the breach of the law. For this double debt, Christ is be become our Suretie; and God accepts his obedience for vs, it beeing a full satisfaction, according to the tenour of the law.

For the better conceiuing of this obedience, foure questions may be demanded. The first is, when this obedience beginnes and ends? Ans. Satisfactorie obedience performed by Christ, beginnes in his incarnation, & ends in his death. Christ saith, Ioh. 4. 34. It is my meate, to doe my fathers will, and to finish his worke. But when was it indeede finished? A little before his passion he said, Ioh. 17. 4. I haue finished the worke which thou gauest me to doe. Againe, in the surrendring of his soule. he saith, It is finished, Ioh. 19. 30. S. Paul saith, Christ was obedient to the death of the crosse, Phil. 2. 8. The triumph of Christ beganne vpon the crosse, Col. 2. 15. and he could not triumph before he had made a full, and perfect satisfaction for vs. When Christ had procured deliuerance from hell, and Right to life euerlasting, he there made a perfect satisfaction for vs, to the iustice of God. And this he did in his death vpon the crosse. For by the death of the Mediatour, we receiue the promise of euerlasting inheritance, Heb. 9. 15. and with one oblation vpon the crosse he perfected them that are sanctified, Heb. 10. 14. and they cannot be perfected, without the perfect obedience of Christ. Christ rose from death, and ascended into heauen in our roome, and stead: and this he could neuer haue done, vnlesse he had made a perfect satisfaction in death. Here it may be asked, If satisfactorie obedience end in the death of Christ, to what vse serue the resurrection, and ascension of Christ, and his fitting at the right hand of the father? Ans. They serue also for our iustification, but after an other sort. For they serue to applie & communicate to vs, and to put vs in possession of the benefits, which Christ hath procured for vs, and purchased by his death. S. Paul saith, He as[illegible: 2 letters]nded to giue gifts [illegible: 1 word], and to fill all things. Eph. 4. 8. 10. And Christ saith, When I am exalted, I will draw all men to me. Ioh. 12. 32. And he liues for euer to make intercession[illegible: 1 letter] for vs. Heb. 5. 27.

The second question is, how Christ could obey beeing God; and satisfie for vs beeing man? Ans. Christ must be considered; not meerely as God, or as man, but as God-man, or Man god. For the Godhead doth not redeeme vs without the manhood, nor the manhood without the Godhead. Neuerthelesse, Christ as God and man, may both obey, and satisfie. For, as there are in Christ, two natures, so there are two distinct operations of the said natures. And as the said natures vnited make one Christ; so the operations of the natures concurring and beeing vnited in one, make the compound worke of a Mediatour. Therefore the Obedience of Christ, beeing the worke of a Mediatour, hath in it the operations of both natures. The practise, exercise, or exequution of obedience, is from the manhood: therfore it is said, that Christ bare our sinnes in his bodie vpon the crosse. 1. Pet. 2. 24. that he suffered in the flesh. 1. Pet. 4. 1. that he made a liuing way by the vaile of his flesh. Heb. 10. 20. that we are reconciled in the bodie of his flesh. Coloss. 1. 22. Obedience, i[illegible: 1 letter], properly a subiection of the will in reasonable creatures to the will of God: now the will of the Godhead of Christ, admits no subiection to the will of God: because the the will of the Godhead (or of God,) is one and the same in all the persons. Christ therefore yeeldes subiection onely in respect of the will of the manhoode: in which he performes obedience. Moreouer, the operation of the Godhead is to make the saide Obedience meritorious and satisfactorie for all that shall beleeue. In this respect Paul saith, God was in Christ reconciling the world vnto himselfe, 2. Cor. 5. 18. and that God shedde his blood. Act. 20. 28. namely, in that nature which the sonne of God assumed. Hence ariseth the value, price, and dignitie of the obedience of Christ.

The third question is, how the Obedience of Christ should be made ours? Ans. By the freedonation of God. For Christ is really giuen vnto vs in the word, and sacraments; and consequently the obedience of Christ is made ours: euen as when a peece of ground is made ours, the commoditie thereof is ours also.

The fourth question is, how the obedience of Christ should be our iustice? Ans. It is not our iustice in naturall manner: for then it should be in vs: but by a diuine and supernaturall manner, namely, by Gods Acceptation in that he accounts it ours euen as truly, as if it were in vs. And because God accepts it for ours, it is ours indeede: for his willing and approouing of any thing, is the doing of it: and he calls the things that are not, as if they were.

Thus we see what the Obedience of Christ is. And here two errours must be auoided. The one is of some Protestants, lesse dangerous, yet an vntruth; namely, that we are iustified, onely by the Passion of Christ. But if this were so, we should be iustified without fulfilling the law: for (as I haue said) we owe to God a double debt: one by creation, namely, the fulfilling of the law in all things, from our first beginning: the second, since the Fall of Adam, namely, a satisfaction for the breach of the law. Now the Passion of Christ, is a paiment of the second debt, but not of the first; whereas both must be answered. For Cursed is he that doth not continue in all things written in the law, to doe them. The passion of Christ procureth deliuerance from hell, but alone by it selfe considered, it doth not purchase a right to eternall life.

Obiect. I. Christ fulfilled the law for himselfe: therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe: that he might be in both natures an holy high Priest, and so continue. Neuertheles as Mediatour, God and man, he became subiect to the law: in this regard he did not fulfill the law for himselfe, neither was he boūd so to doe.

Obiect. II. That which Christ did, we are not bound to doe: but Christ (say some) fulfilled the law for vs: therefore we are not bound to fulfill the law. Ans. That which Christ did, we are not bound to doe, for the same ende, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for vs: and so doe not we fulfill the law, but onely in way of thankfulnes, for our redemption.

Obiect. III. The law doth exact both obedience, and the penaltie also. Ans. In the estate of innocencie the law threatned the penaltie, and it onely exacted obedience. Since the fall, it exacteth both obedience, and the punishment. The threatning of the law, exacts the punishment; the precepts exact obediēce. Obiect. IU. Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place. Ans. By the blood of Christ, we are to vnderstand the Passion: and the passion may not be seuered from actiue, and voluntarie obedience. For Christ in suffering obaied, and in obeying, suffered. And (as Chrysostome saith) the Homil. 2. in Act Passion is a kind of action. Christ in the oblation of himselfe did not onely offer to God his passion, but also praiers, which are no passions. Heb. 5. 7.

The second errour is of the Papists: who teach, that the thing by which, and for which, a sinner is formally iustified, is remission of sinnes, with inherent justice infused by the holy Ghost. But this cannot be. For inherent iustice, and iustification, are made distinct gifts of God. Paul saith, Christ is made vnto vs of God, wisdome, iustice, sanctification, 1. Cor. 1. 3. Againe, But ye are washed, ye are iustified, and sanctified. 1. Cor. 6. 11. Secondly, the iustice whereby a sinner is iustified, is reuealed without the law. Rom. 3. 21. Now inherent iustice, or the habit of charitie, is reuealed by the law: and the obedience of Christ, is the onely iustice reuealed without the law. For it is a iustice imputed that the law neuer knew: and in this obedience, Christ performed the law, and more too. For he died for his enemies; and so loued his neighbour more then himselfe. Thirdly, God is not onely a iustifier, but also iust in iustifying, Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice, either in themselues, or in their Mediatour. Prou 17. 15. Now this inward, and inherent iustice is not such. For it is imperfect: because it is increased (as they teach) by a second iustification: and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousnes of a good conscience is an excellent grace, and gift of God: but by it we are not iustified, 1. Cor. 4. 4. Lastly, a close errour is to be noted in this Popish doctrine of iustification. For in Popish learning Remission of sinnes, is not onely an abolishing of the guilt, and the punishment, but also of the corruption of sinne: so as the partie pardoned, and iustified, hath nothing in him, that (as they say) God may iustly hate. And yet Paul iustified, and regenerate saith, otherwise of himselfe; that sinne dwelleth in him; and that the law of sinne rebells in him against the law of his minde, and leads him captiue to sinne. Rom. 7.

The vse of the doctrine. First, in that we are iustified, by an obedience out of our selues, we are taught, vtterly to denie our selues, and to goe out of our selues, as hauing nothing in vs whereby we may be saued. Here is the foundation of the abnegation of our selues. Secondly, the obedience of Christ must be vnto vs the foundation of our obedience: for he performed all righteousnes for vs, that we might be seruants not of sinne, but seruants of righteousnes in all duties of obedience. And in his obedience we must not onely respect the merit thereof, but also his holy example in loue, mercie, meekenes, patience, &c. and after it, are we to fashion our liues. Thirdly, the obedience of Christ must be the foundation of our comfort. In all daungers, and temptations, we that beleeue are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certen beasts, when they are pursued, flie the next way to their dennes, where they hold themselues euen to death. Christ in respect of his obedience, is our hiding place, Rom. 3. 26. he is set forth unto the world as a Propitiatorie. For as the Propitiatorie couered the Arke, and the decasogue, so he couereth our sinnes, and he hides our bodies, & soules, from the furious indignation, and vengeance of God. Let vs therefore by our faith, flie to this our hiding place in the storme and tempest of Gods wrath: and let vs there liue and die. Fourthly, this Obedience is the foundation of our happines. For true happines is, to be eased of our sinnes, Psal. 32. 1. and this ease we haue from Christ, Math. 11. 28. Lastly, the consideration of this obedience, is the foundation of our thankfulnes to God. For if we beleeue that Christ suffered, and fulfilled the law for vs, we are worse then beasts, if we doe not euery way shew our selues thankfull for this mercie.

The fifth point to be considered, is the meanes of iustification, namely; the Faith of Christ. Of which I consider 3. things. The first, what faith is. The Papists define iustifying faith to be a gift of God, whereby we beleeue the articles of faith to be true, and the whole word of God. But thit faith, the deuills hanc. Here they alleadge, that Abraham was the father of all the faithfull, and that his faith was nothing els but a perswasion, that he was able to giue him a child in his old age. Ans. First, the obiect of Abrahams faith was double: one lesse-principall, that he should haue ishew in his old age: the second, more principall, that the Messias his Redeemer should descend of his loines. And this was the thing which his faith in the promise of God specially aimed at. I answer againe, that Abraham beleeued not onely the power of God, Rom. 4. 21. but also his will, which he had reuealed in the promise, In thy seede all the nations of the earth, shall be blessed. Secondly, it is alleadged, that Christ in the curing of certaine blind men, required no more, but that they should beleeue his power, Math. 9. 28. I answer, that the ende of the miracles of Christ, was to confirme the certentie of doctrine, specially touching his natures, and offices. And therefore a generall faith touching the diuine power, or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they obiect, that saluation is promised to generall faith, Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus, and beleeue that God raised him from the dead, thou shalt be saued. That Peters faith was generall, Math. 16. 10. Thou art Iesus Christ, the sonne of the liuing God. That the Eunuchs faith was of the same kind, Act. 8. 37. I beleeue that Iesus Christ is the sonne of God. Ans. It is a common rule in scripture, that words signifying knowledge, signifie also the motions and good affections of the heart. Psal. 1. The Lord knowes the way of the righteous, that is, knowes, and approoues it. 2. Tim. 2. 19. The Lord knowes who are his, that is, he knoweth and chooseth them. Ioh. 17. 2. This is eternall life to know thee the onely God, that is, to know and acknowledge thee for our God. If this be true in wordes of knowledge, then much more wordes of beleeuing signifie the good motions, and the affiance of the heart. Thus to beleeue Christ to be the sonne of God, in the places before named, is to beleeue that he is God, and withall to fixe our affiance on him: otherwise the deuills beleeue thus much. When Thomas had put his finger in the side of Christ, he saide, My Lord, and my God, Ioh. 20. 28. And to this speech of his Christ faith, Thou hast seene, and beleeued. This then is true faith not onely to beleeue that Christ is God, but also that he is our God.

Iustifying faith in true manner is defined thus: It is a gift, whereby we apprehend Christ, and his benefits. Ioh. 1. 12. to beleeue in Christ, and to receiue Christ, are put both for one. Ioh. 6. faith is the mouth of the soule, whereby we eate the flesh of Christ, and drinke his blood. Ioh. 17. 8. To receiue the word of Christ, to acknowledge it, and to beleeue it, are put all for one. Paul saith, that the Gentiles did apprehend the iustice which is by faith, Rom. 9. 30. Againe, that we receiue the promise of the spirit by faith. Gel. 3. 14.

This apprehension stands in two things. The first is, to know Christ, as he propounds himselfe in the word, and sacraments. The second is, To applie him and his benefits vnto our selues. This application is made by a supernaturall act of the vnderstanding, when we beleeue that Christ with his benefits is really ours. It may be obiected, that faith is a certen confidence whereby we beleeue in Christ: and so it is described euen in this text. Ans. I. Faith, and confidence, properly are distinct gifts of God: and confidence is the effect, or fruit of faith. For Paul saith, that we haue entrance to God with confidence by faith. Eph. 3. 12. And reason declares as much, for a man can not put his confidence in Christ, till he be assured that Christ with his benefits are his. We doe not rest on his goodnes, of whose loue we doubt. Secondly, I answer that confidence, beeing a most notable effect of faith, is often in scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. For speciall faith, must haue a speciall, and infallible ground. The grounds are three. The first is this. In the Gospel God hath propounded generall promises of remission of sinnes, and life euerlasting by Christ: and withall he hath giuen a commandement to apply the said promises to our selues. 1. Ioh. 3. 23. This is the commandement of God, that ye beleeue in the name of his sonne Iesus Christ: and we cannot beleeue in Christ, till we beleeue Christ to be our Christ. Now then, a generall promise, with a commandement to applie the same to our selues, is in effect as much as a speciall promise. The second ground is this. Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God. In this testimonie, foure things must be obserued. The first, that it is sufficient to certifie and assure vs of our saluation. For if the testimonie of two or three witnesses establish a truth among men, then much more the testimonie of God. The second is, that this testimonie may be certenly knowne; els it is no testimonie vnto vs. The third is, that this testimonie is found and perceiued in the vse of the word, praier, sacraments. The last [illegible: 1 word], that it is especially giuen and felt in the time of great danger and affliction. For when by reason of miserie and trouble, we know not to pray as we ought, then the spirit makes request for vs with groanes that cannot be vttered. Rom. 8. 26. And in afflictions, Paul saith, the loue of God is shedde abroad in our hearts. Now then, if God giue to them that turne vnto him a testimonie that they are the children of God: they for their parts, are by speciall faith to beleeue it. The third ground is this. A speciall faith may be gathered, partly vpon things generally reuealed in the word of God, and partly vpon sense, obseruation, and experience: the same things beeing reuealed generally in the word, and particularly by experience. Vpon this ground may we truly conclude the forgiuenes of our sinnes, & the saluation of our soules, on this manner: He which beleeueth, hath the forgiuenes of his sinnes: but I beleeue in Christ (saith he which beleeueth:) therefore my sinnes are forgiuen me. The maior or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimonie of the conscience, which is a certen Testimonie. For Paul saith. This is my reioycing, the testimonie of my conscience. 2. Cor. 1. 12. And the conclusion, is the conclusion of speciall faith. If this be not a good and sufficient ground, there is almost no speciall faith in the world.

Lastly, we are to consider the degrees of Apprehension, and they are two: there is a weake apprehension, and there is a strong apprehension, is there is a weake and a strong faith. The weake faith, and apprehension is, when we endeauour to apprehend. This endeauour is, when we bewaile our vnbeleefe, striue against our manifold doubtings, will to beleeue with an honest heart, desire to be reconciled to God, and constantly vse the good meanes to beleeue. For God accepts the will to beleeue for faith it selfe, and the will to repent for repentance. The reason hereof is plaine. Euery supernaturall act presupposeth a supernaturall power, or gift: and therefore the will to beleeue and repent, presupposeth the power and gift of faith, and repentance in the heart. It may be obiected, that in the mindes of them that beleeue in this manner, doubtings of Gods mercie abound. Ans. Though doubtings abound neuer so, yet are they not of the nature of faith, but are contrarie to it. Secondly, we must put difference between true apprehension, & strong apprehension, and strong apprehension. If we truly apprehend, though not strongly, it sufficeth. The palsie-hand is able to receiue a gift, though not so strongly as an other. The man in the Gospel said, Lord, I beleeue, helpe mine vnbeleefe, Mar. 9. 24. that is, helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe, then faith. This is the common faith of true beleeuers. For in this world, we rather liue by hungring and thirsting, then by full apprehending of Christ: and our comfort stands rather in this, that we are knowne of God, then that we know God.

The highest degree of faith is, a full perswasion of Gods mercie. Thus saith the holy Ghost, that Abraham was not weake through vnbeleefe, but strong in faith, Rom. 4. 20. But wherein was this strength? In that he was fully perswaded, that God, which had promised would also performe it. This measure of faith is not incident to all beleeuers, but to the Prophets, Apostles, martyrs; and such as haue beene long exercised in the schoole of Christ. And this appeares by the order, whereby we attaine to this degree of faith. First, there must be a knowledge of Christ: then followes a generall perswasion of the possibilitie of pardon, and mercie, whereby we beleeue that our sinnes are pardonable. An example whereof we haue in the prodigall child, Luk. 14. 18. After this, the H. Ghost worketh a will and desire to beleeue, and stirres vp the heart to make humble and serious inuocation for pardon. After praier instantly made, followes a setling and quieting of the conscience, according to the promise, Math. 7. 7. Knocke, it shall be opened, seeke ye shall finde, aske ye shall receiue. After all this, followes an experience in manifold obseruations of the mercies of God, and loue in Christ: and after experience, followes a full perswasion. Abraham had not this full perswasion, till God had sundrie times spoken to him. Dauid, vpon much triall of the mercie, & fauour of God, growes to resolution, and saith, Psal. 23. 6. Doubilesse kindnes and mercie shall follow me all the daies of my life.

This distinction of the degrees of faith, must the rather be obserued; because the Papists suppose that we teach, that euery faith is a full perswasion, and that euery one among vs hath this perswasion. Which is otherwise. For certentie we ascribe to all faith, but not fulnes of certentie. Neither doe we teach, that all men must haue a full perswasion, at the first.

The vse. If that be the right faith, which apprehends and applies Christ vnto vs, then is it a poore and miserable faith of the Papist, to be baptized, and withall to beleeue as the church doth, when it is not knowne what the Church beleeues.

Of the same kind is the faith of the multitude amōg vs, whose faith is their good meaning, that is, their fidelitie, and truth in their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last daies. For though the merit of Christ be apprehended by faith, yet is not the efficacie of his death: and that appeares by the bad and vnreformed liues of them that professe the Gospel. Indeede, many say they haue and euer had, a strong perswasion of Gods mercie: but in the most of them it is but a strong imagination: for their faith was conceiued without the word, praier, sacraments: and it is seuered from Good life. We are then all of vs carefully to seeke for this true and liuely faith. And the rather, because faith and repentance, are possible to all that by grace doe will it. Nay, they which will to beleeue and repent, haue begunne to beleeue and repent: God accepting the will for the deede. Luk. 11. 13. And hauing attained to a measure of true faith, we must goe on and seeke to iustifie our selues: but yet (as S. Iames teacheth, c. 2.) iustifie our faith by good workes: and then shall our faith be a meanes to iustifie vs, in life and death.

The second point to be considered concerning faith, is the manner how it iustifieth. The Papists teach, that it iustifieth, because it stirreth vp good motions and good affections in the heart, whereby it prepareth and disposeth man, that he may be fit to receiue his iustification: againe, because it beeing an excellent vertue meriteth that God should iustifie. But this is false which they say. For if faith iustifieth by disposing the heart, then there must be a space of time betweene iustification and iustifying faith: but there is no space of time betweene them. For so soone as a man beleeues, he is presently iustified. For euery beleeuer hath the promise of remission of sinnes and life euerlasting. Againe, in the case of iustification, Paul opposeth beleeuing and doing: faith, and workes of the law: faith therefore doth not iustifie as a worke, or as an excellent vertue, bringing forth many diuine and gratious operations in vs. Nay the proper action of faith, which is Apprehension, doth not iustifie of it selfe: for it is imperfect, and is to be increased to the ende of our daies.

Faith therefore iustifieth, because it is an instrument to apprehend, and applie that which iustifieth, namely, Christ and his obedience. As the Israelites stung of fierie serpents were cured, so are we saued: Ioh. 3. 16. the Israelites did nothing at all, but onely looke vpon the brasen serpent; so are we to doe nothing for our iustification and saluation, but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie. It is the propertie of true religion to depresse nature, and to exalt grace: and this is done when we make God, the onely worker of our saluation, and make our selues to be no more but receiuers of the mercie and grace of God by faith, & receiuers not by nature, but by grace, reaching out the beggers hand, namely our faith in Christ, to receiue the gift or almes of mercie.

The last point is, that faith alone iustifieth. For here Paul saith, that we are iustified by faith, without the workes of the law: and that is as much as if he had said, by faith alone. Some Papists to helpe themselues translate the words of Paul thus, Knowing that a man is not iustified by the workes of the law, [[non-Latin text not transcribed]] if not by faith, that is, except faith goe withall: then if faith be ioyned with workes, (say they) workes iustifie. I answer, that this manner of translation corrupteth the text. For [[non-Latin text not transcribed]] must here be translated, but: as appeares by the wordes following, We haue beleeued in Christ, that we might be iustified by faith in Christ without the workes of the law. We cannot doe more in the curing of our spirituall diseases, then in the curing of the diseases of our bodie: of which Christ saith, Onely beleeue, Mark. 5. 36. When Abraham abounded both in faith and works, Rom. 4. it is said, that he was iustified by faith without workes.

This doctrine is of great vse. First, we learne hence, that a man is iustified by the meere mercie of God: and that there is excluded from iustification, all Merit of congruitie, all meritorious workes of preparation, wrought by vs, all Cooperation of mans will with Gods grace, in the effecting of our iustification.

Secondly, we learne, that a man is iustified by the meere merit of Christ: that is, by the meritorious obedience, which he wrought in himselfe, and not by any thing wrought by him in vs. Here then our merits, and satisfactions, and all inward iustice, is excluded from the iustification of a sinner. To this end Paul saith, that we are iustified freely by the redemption that is in Christ, Rom. 3. 24. that we are made the iustice of God in him (and not in vs.) 2. Cor. 5. 21. that he gaue himselfe to deliuer vs, Gal. 1. 4. that he hath purged our sinnes by himselfe, Heb. 1. 3. and not by any thing in vs. Hence it appeares, that the Papists erre, and are deceiued, when they teach that Christ did merit, that we might merit, and satisfie for our selues: for then we should not be iustified by our faith alone.

Thirdly, hence we learne, that a sinner is iustified by meere faith: that is, that nothing within vs concurres as a cause of our iustification, but faith; and that nothing apprehends Christs obedience for our iustification, but faith. This will more easily appeare, if we compare faith, hope, and loue. Faith is like an hand, that opens it selfe to receiue a gift, and so is neither loue, nor hope. Loue is also an hand, but yet an hand that giues out, communicates, and distributes. For as faith receiues Christ into our hearts: so loue opens the heart, and powers out praise and thanks to God, and all manner of goodnes to men. Hope is no hand, but an eye that wishly looketh, and waiteth for the good things, which faith beleeueth. Therefore it is the onely propertie of faith to claspe and lay hold of Christ, and his benefits.

It is obiected, that true faith is neuer alone. I answer thus. Faith is neuer alone in the person iustified, nor in godly conuersation: but is ioyned with all other vertues. Yet in the act, and office of iustification, it is alone. The eye in the bodie is not alone: beeing ioyned with all other parts, hand, foote, &c. neuerthelesse, the eye in seeing is alone. For no part of the bodie seeth, but the eye.

Secondly, it may be obiected, that beeing iustified by faith alone, we are saued by faith alone: and so may liue as we list. I answer, faith must be considered as an Instrument, or as a way. If it be considered as an instrument to apprehend Christ to our saluation, we are onely saued by faith, on this manner. Yet if faith be considered as a way, we are not onely saued by faith. For all other vertues and workes are the way to life as well as faith, though they be not causes of saluation.

Thirdly, it is obiected, that not onely faith, but also the sacraments serue to applie Christ: I answer, they are saide to applie, in that they serue to confirme faith, whole office is to applie. And here let vs take notice of the errour of the Papists, who teach that our satisfactions, serue to applie the satisfaction of Christ, and the sacrifice of the Masse, to applie the sacrifice of Christ vpon the crosse: whereas nothing indeede applies but faith.

In the sixt place, we are to consider the kindes of iustification. The Papists make two: one, when a man of an euill man is made a good man: the second, when a good man is made better: and this, they say, is by workes. But it is false which they teach. For the Iewes which were borne an holy and peculiar people to God, by meanes of the couenant, were iustified (as Paul here saith) by faith, without workes. Againe, he saith, that the very ende of our beleeuing is, that we may be iustified by faith without workes. Therefore there is one onely iustification, and no more: and that by faith without workes.

The seuenth point is, the ground of this doctrine of iustification by faith without workes. And it is laid downe in the end of the 16. verse, No flesh shall be iustified by the workes of the law. And this ground is taken, as I suppose, from Psalme 143. v. 2. It may be alleadged, that Dauid saith thus, No flesh shall be iustified in thy sight, and that the other words, [by the workes of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the old Testament, applie them, and expound them, and hereupon sometime adde words without adding to the sense. Moses saith, Him shalt thou serue. Deut. 6. 16. Christ alleadging the same wordes, saith, Him onely shalt thou serue, Math. 4. 10. Dauid saith, Sacrifice and burnt offering thou wouldest not, but mine eares hast thou pearced, Psal. 40. 7. the author to the Hebrewes citing this text, saith, Sacrifice and burnt offering thou wouldest not, but a bodie hast thou fitted me, Heb. 10. 5. And thus the pearcing of the eare is explaned. For indeede it signifies to be made obedient: and to this ende was a bodie giuen to Christ, that he might obey his fathers will.

The eight, and last point is, the practise of them that are iustified, and that is to beleeue, or put their trust in Christ. Trust in the Lord (saith the Prophet) and ye shal be assured; 2. Chron. 20. 20. And Salomon saith, Roll your care on the Lord, Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and stablished. Psal. 117. 7, 8. For the better practise of this dutie, two rules must be remembred. The one is, that faith and the practise thereof, must raigne in the heart, and haue all at command. We must not goe by sense, feeling, reason, but we must shut our eyes, and let faith keepe our hearts close to the promise of God. Nay faith must ouerrule nature, and command nature, and the strongest affections thereof. Thus Abraham beleeued against hope, and by faith was content to offer his naturall and onely begotten sonne. Hebr. 11. If faith ouerrule nature, then much more must it haue all the lusts and corruptions of nature at command. The second rule is, that when we know not what to doe, by reason of the greatnes of our distresse, we must then fixe our hearts on Christ without seperation. He that climes vp a ladder, or some steepe place, the higher he goes, the faster he holds. 2. Chron. 20. 12. Iob. 13. 12. Hence is true comfort. Psal. 27. 13.

17 And if while we seeke to be made righteous by Christ, we our selues are found sinners, is Christ the minister of sinne? God forbid.

For the better vnderstanding of the latter part of this chapter, it must be obserued, that Paul directs his speach not onely to Peter, but also to the Iewes that stood by, beeing maintainers of iustification by the law.

Some thinke, that in this verse Paul makes an obiection in the person of the false Apostles, on this manner. If we be iustified by Christ alone, without the obseruation of the law, then there is no difference betweene vs Iewes and the Gentiles; but we are as deepe sinners as they: and if this be so, then Christ is the minister of sinne. And then they say, to this Paul answers, God forbid. But I somewhat doubt, whether this be the sense of the words, because Paul doth not make a direct confutation of this obiection in the words following.

Therefore I rather suppose, that Paul continues his former speach, euen to the ende of the chapter: and that in these words he vseth a third reason, to disswade Peter from haulting, betweene the Iewes and Gentiles. And the reason will the better appeare, if we search the meaning of the words. If, while we be iustified by Christ, that is, by faith in Christ, without the workes of the law. We are found sinners, that is, found in our sinnes, not fully iustified, but are further to be iustified by the workes of the law. Is Christ the Minister of sinne? that is, doth it not hence follow, that Christ ministred vnto vs occasion of sinne, in that he hath caused vs to renounce the iustice of the law? God forbid, that is, ye doe all hold it with me as a blasphemie, that Christ should be the minister of sinne.

The argument then is framed thus. If beeing iustified by Christ, we remaine sinners, and are further to be iustified by the law, then Christ is the minister of sinne: but Christ is no minister of sinne: therefore they which are iustified, neede not further to be iustified by the law.

The vse. First, we learne hence, that it is a blasphemie to make Christ the minister of sinne, who is the minister of righteousnes, yea iustice it selfe. Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes. Ioh. 1. He is the lambe of God that takes away the sinnes of the world. Of this all the Prophets giue testimonie. Act. 10. 43. Therefore Atheists are no better then deuills, that recken him among the false Prophets of the world. And many of them that professe Christ are greatly to be blamed, that make Christ the greatest sinner in the world: because Christ died for them: therefore they prefume of mercie, and take libertie to liue as they list.

Againe, Paul here teacheth, that they which are iustified by Christ, are perfectly to be iustified; and neede not further to be iustified by any thing out of Christ; as by the workes of the law. It may be obiected, that they which are iustified feele themselues to be sinners. Rom. 7. 14. Ans. The corruption of original sinne, is in them that are iustified: yet is it not imputed to them by God, and withall, it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified, are not reputed sinners before God. Againe, it may be obiected, that they which are iustified, must confesse themselues to be sinners to the very death. Ans. Confession of sinne is not a cause, but a way for the obtaining of pardon. Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them, before God. The sinnes therefore of men iustified, vpon their humble and serious confession, are not sinnes imputed, but couered.

Vpon this doctrine it followes, that there is not a second iustification, by workes, as the Papists teach. For he that is iustified by Christ, is fully iustified, and neede not further be iustified by any thing out of Christ, as by the law. Againe, the same persons teach, that our sinnes are done away by the death of Christ, and we iustified in our baptisme: and that if we fall, and sinne after baptisme, we must doe workes of penance that we may satisfie Gods iustice, and be further iustified by our works and sufferings. But then, by their leaues, after we are iustified by Christ, we are found sinners, and we are further to be iustified, by our owne workes. Now this is the point, which Paul here confuteth.

Againe, by this doctrine we learne, that Christ alone is by himselfe sufficient, for our iustification. In him (saith Paul) are we complete, Col. 2. 14. He is a well of grace and life neuer dried vp. Ioh. 4. 14. Thirdly, we must content our selues with him alone, and with his obedience for our iustification, despising (in respect of him) all merits, and satisfactions done by man.

Lastly, here we see what must be the care of men in this world, namely, to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ, hauing not his owne righteousnes, but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vs all.

18 For if I build againe the things, which I haue destroied, I make my selfe a transgressour.

By things destroyed, Paul meanes the workes, or the iustice of the law, as appeares by the next verse following, where rendering a reason of this he saith, by the law I am dead to the law.

These words, depend on the former thus. Paul had said before, that Christ was not a minister of sinne vnto vs: and here he prooues it thus. He that builds, the iustice of the law which he hath destroied, is a minister of sinne, or makes himselfe a sinner: but the Iewes, and Peter by his example build the iustice of the law, which they haue destroied, and so doth not Christ: therefore the Iewes, and Peter, make themselues sinners, and Christ doth not make vs sinners.

Here let vs obserue the modestie and meeknes of Paul. The things which he speakes, concerne Peter, and the Iewes: yet least he offend them, he applies them to himselfe. This care, not to offend, was in Christ: who was rather willing to depart frō his right, then to offend. Matth. 17. 27. And Paul biddes vs please all men in that which is good.

Here againe it is Pauls doctrine, that we make our selues offendours, when we build that which we haue lawfully destroied. Thus Teachers are great offenders, when good doctrine is ioyned with bad conuersation. For good doctrine destroies the kingdome of darknes, and bad conuersation builds it vp againe. Thus rulers are great offenders when good counsell, and bad example goe together. For good counsell beats downe wickednes, and bad example sets it vp againe. Thus beleeuers in Christ are great offenders, when reformed religion, and vnreformed life are ioyned together, as often they are. For then vnreformed life builds the kingdome of sinne, which Christ hath destroied.

Further, we are here taught to be constant in that which is good, Tit. 1. 9. and to hold fast the Gospel which we professe. We haue put vnder foote the Popish religion for this many yeares: our dutie is to be constant herein, and no way to build either in word, or deede, that which we haue to the vttermost of our power destroied.

19 For I through the law, am dead to the law, that I may liue vnto God.

In these words, Paul sets downe a second reason, to prooue Christ to be no minister of sinne, in abolishing the iustice of the law. And the reason is framed thus: We Iewes, iustified by Christ, are dead to the law, not to liue as we list, but to liue to the honour of God. Therefore Christ in taking away the iustice of the law, is not the minister of sinne.

Here three points are propounded: the first is, that the person iustified, is dead to the law: the second, that he is dead to the law by the law: the third, that he is dead that he may liue vnto God.

For the better vnderstanding of the first point, we must seach what is meant by dying to the law. Here the law is compared to an hard and cruell master: and we to slaues, or bondmen: who so long as they are aliue, they are vnder the dominion, and at the command of their masters: yet when they are dead, they are free from that bondage, and their masters haue no more to doe with them. Here then, to be dead to the law, is to be free from the dominion of the law. And we are free, in foure respects. First, in respect of the accusing, and damnatorie sentence of the law. Rom. 8. 1. Secondly, in respect of the power of the law, whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate. Rom. 7. 8. Thirdly, in respect of the Rigour of the law, whereby it exacteth most perfect obedience for our iustification. Thus Paul here saith, that he is dead to the law. Lastly, in respect of the obligation of the conscience, to the obseruation of Ceremonies. Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law.

Hence we learne, that the Papists erre, and are deceiued, when they teach, that the Law and the Gospel are one for substance of doctrine. For then they which are iustified by Christ, should not onely be dead to the law, but also to the Gospel. Now the Scripture saith not, that persons iustified are dead to the Gospel.

They erre againe, in that they teach, that persons iustified by the merit of the death of Christ, are further to be iustified by the workes of the law. For he that is iustified by Christ, is dead to the law: but if we be iustified by workes, then are we by Christ made aliue to the law.

Thirdly, here we see how long the dominion of the law continueth, and when it endeth. The law raignes ouer all men without exception, till they be iustified. When they once beginne to beleeue in Christ, and to amend their liues, then the dominion of the law ceaseth, and they then are no more vnder the law, but vnder grace. Here all such persons as liue in the securitie and hardnes of their hearts, are to be admonished to repent of their sinnes, and to beginne to turne vnto God. For they must know, that they liue vnder a most hard and cruell master, that will doe nothing but accuse, terrifie, & condemne them, and cause them to runne headlong to vtter desperation. And if they die beeing vnder the law, they must looke for nothing but death and destruction without mercie. For the law is mer[illegible: 1 letter]ilesse. This consideration serueth notably to awake them that are dead in their sinnes. Againe, all such as with true and honest hearts haue begunne to repent and beleeue, let them be of good comfort. For they are not vnder the dominion of the law, but they are dead to the law, and vnder grace, hauing a Lord, who is also their mercifull Sauiour, who will giue them protection against the terrours of the law, and spare them as a father spares his child that serues him, and not breake them though they be but as weake and bruised reedes, and as smoaking flaxe.

The second point is, touching the meanes of our death to the law, and that is, the Law. Here some by the law, vnderstand the law of faith, that is, the Gospel. Rom. 3. 27. And they make this to be the meaning of the words, By the law of Christ, that is, by the Gospel, I am dead to the Law of Moses. But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? Now Paul, a learned disputer, would not bring the question to prooue it selfe. Therefore, I take the true meaning of the words to be this: By the law of Moses, I am dead to the law of Moses. It may be demanded, how this can be, considering the law is the cause of no good thing in vs? For it is the ministerie of death and condemnation. 2. Cor. 8. 7. 9. Againe, that which the law cannot reueale, it cannot worke: but the law neither can, nor doth reueale faith in Christ, the death to the law, nor repentance, &c. therefore the law is no cause to worke them. It may peraduenture be said, that the law workes repentance, and sorrow for sinne. I answer, there is a double Repentance. One Legall, the other Euangelicall. Legall is, when men haue a sight of their sinnes, and withall are grieued for the punishment thereof. This repentance is wrought by the ministerie of the law: it was in Iudas: and it is no grace of God; but of it selfe it is the way to hell. Euangelicall Repentance is, when beeing turned by grace, we turne our selues to God. This repentance is a gift of grace, and is not wrought by the law, but by the ministerie of the Gospel. Again, there is a Legall sorrow, which is a sorrow for sinne, in respect of the punishment: this is no grace, and it is wrought by the law. Euangelicall sorrow, is sorrow for sinne, because it is sinne. This indeede is a grace of God; but it is not wrought by the law, but by the preaching of mercy and reconciliation: and it followes in vs vpon the apprehension of Gods mercie by faith. The law then beeing the cause of no good thing in vs, it may be demanded (I say) how we should be dead to the law, by the law? Ans. Though the law be not a cause of this death to the law, and so to sinne: yet it is an occasion thereof. For it accuseth, and terrifieth, and condemneth vs: and therby it occasioneth, or vrgeth vs to flie vnto Christ, who is the cause that we die vnto the law. As the needle goes before, and drawes in the third, which sowes the cloth; so the law goes before, and makes a way that grace may follow after, and take place in the heart. Thus must this place be vnderstood, and all other places that speake of the law in this manner: as Rom. 7. 8. &c.

The third point is, touching the ende of our death to the law: and that is, that we may liue to God. It may be demanded, what life this is, whereby we liue to God? Ans. There is a naturall, and a spirituall life. Naturall life is that, which we receiue from Adam by generation: and it is the function of naturall faculties, in liuing, moouing, vse of senses, and reason. Spirituall life, is that which we receiue from Christ by regeneration: and it is the action, motion, or operation of the spirit in vs. This life is called by Paul, the life of God, Eph. 4. 18. And this is the life which he speakes of in this place. And it is described by many things. First, by the ende, and vse of it. For it serues to make vs to liue to God, that is, to the honour and glorie of God. And we liue to God by liuing wisely, godly, iustly. Tit. 3. 12. Wisely, in respect of our selues: godly, in respect of God: iustly, in respect of men:

That we may liue wisely, we must obserue two rules. The first: we must labour with all diligence, and with all speede, that we may be worthie to stand before the sonne of man at his comming. And therefore we must labour to be in Christ, hauing true faith and good conscience. Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdome to be wise for our soules, and for euerlasting happines: and it was the follie of the foolish virgins, that they did not surnish themselues with the oyle of grace in time conuenient. The second rule: we must in this world come as neere heauen and the happines of life euerlasting, as may be. Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached, praier made, and sacraments administred: for there is the gate of heauen. Consider the practise of Moses, Heb. 11. 25, 26. and of Dauid, Psal. 84. 10. Againe, beeing absent from heauen both in bodie and soule, yet we must haue our conuersation there, by the cogitation of our mindes, and by the affections of our hearts. Phil. 3. 21.

That we may liue godlily, seuen rules must be remembred. The first: we must bring our selues into the presence of the inuisible God: yea, we must set our thoughts, wills, affections, and all we doe in his sight and presence: and we must euermore remēber whatsoeuer we doe, that we haue to deale with God himselfe. In this regard Enoch is said to walke with God, Gen. 5. 24. Abraham and Isaac before God, Gen. 17. 1. and 48. 15. and Dauid, Psal. 116. 9. and 139. all. and Cornelius, Act. 10. 33. and Paul, 2. Cor. 7. 17.

The second: we must take knowledge of the will of God in all things, whether it be reuealed in the word, or by any euent. It is not enough to know Gods will, but when time and place serues, we must acknowledge it. Rom. 12. 2. Col. 1. 10.

The third: we must bring our selues in subiection to the knowne will of God, and captiuate all our senses vnto it: and suffer God to set vp his kingdome in vs. Rom. 12. 1.

The fourth: when we haue offended God, we must instantly humble our selues before his maiestie, confessing our offences, and making instant deprecation for mercie. Thus did Ezra, chap. 9. and Daniel, chap. 9. and Dauid, Psal. 32. 3.

The fifth: in all our miseries and aduersities, we must be silent in our hearts, by quieting our wills in the good will of God. Psal. 4. 4. Examine your selues, and be still. Psal. 37. 7. be silent to Iehoua. Consider the example of Aaron, Leuit. 10. 3. of Dauid, Psal. 39. 9. of the Iewes, Act. 11. 18.

The sixth: in all things we doe or suffer, we must depend on the goodnes, prouidence, and mercie of God, for the successe of our labours, and for ease or deliuerance out of miserie. This is to liue by faith: and, as Peter saith, 1. Pet. 3. 17. to sanctifie God in our hearts.

The last: in all things we must giue praise and thankes to God: and that for our miseries, and afflictions, Iob 1. 22. for in them, God mingles his iustice, with mercie, whereas he might vtterly condemne vs.

That we may liue iustly in respect of men, two rules must be obserued. The first: we must make God in Christ, our treasure and our portion, and his fauour and blessing, our riches. Then shall not the vile sinnes of auarice, and ambition, beare sway in vs: and then shall we learne with Paul to be content in any estate, Phil. 4. 11. because howsoeuer the world go, we haue our portion and treasure. The second, we must loue God in louing of man: and serue him in doing seruice to men by the offices and duties of our callings. They which labour in their callings for this end to get riches, honours, and to set vp themselues in this world, prophane their callings, and practise iniustice. For not selfe loue, but loue to God, in duties of loue to men, must beare sway in all our actions.

Thus we see what it is to liue to God. Now we are all to be exhorted, to order our liues in this manner. For first of all, we are Gods: and therefore we must glorifie God both in our bodies and soules, 2. Cor. 6. 20. Secondly, the end of our iustification and redemption is, that we may liue to God. And it is great wickednes to peruert the order of God, by liuing to our selues and the iusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spirituall and a renewed life: the second in death, when the bodie goes to the earth, and the soule to heauen: the third, in the last iudgement, when bodie and soule reunited, enter into the presence of God. Therefore that we may be saued, we must liue vnto God in this life: for we can neuer come to the second degree of life, but by the first. And we must not imagine, that we can steppe immediatly out of a leud and wicked life, into euerlasting happines in heauen. Lastly, the grace of God in the ministerie of the Gospel hath appeared, and long taught vs, and called vpon vs, to liue vnto God. Therefore vnlesse we be ashamed and confounded for our sinnes, and beginne with all speede to liue vnto God, it will be worse with vs, then with Sodom and Gomorrha, and many other nations.

20 I am crucified with Christ: Thus I liue, yet not I any more, but Christ liues in me. And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me.

Whereas Paul said before, I am dead to the law, here he declares the reason of it, when he saith, I am crucified with Christ. Againe, here Paul sets downe the true preparation to spirituall life. For God first kills, and then he makes aliue. And the measure of spirituall life, is according to the decay of originall sinne. This preparation, stands in two things: the first is, fellowship with Christ in his crosse, and Passion, in these words, I am crucified with Christ. The second, is Ab[illegible: 1 letter]egation, or Annihilation (as some call it) in these words, Not I any more.

I am crucified with Christ.

For the better vnderstanding of these words, we must obserue, first, that Paul speakes not this of himselfe particularly, but he speakes in the person of the Christian Iewes, before whome he now reasoneth with Peter: nay in the person of all beleeuers. For all that beleeue are buried into his death. Rom. 6. 4. Secondly, it must be obserued, that Paul speakes this of himselfe not as he is a man consisting of bodie and soule, but as he is a sinner carrying about him the bodie of sinne. Rom. 6. v. 6. Further, it may be demanded, vpon what ground he should say, I am crucified with Christ? Ans. There be two reasons of this speach. One is, that Christ vpon the crosse, stood not as a priuate person, but as a publicke person, in the roome, place, and stead of all the Elect: and therefore when he was crucified, all beleeuers were crucified in him; as in the Parlament, when the Burgesse giues his voice, the whole corporation is said to consent by him, and in him. The second reason is this. In the conuersion of a sinner, there is a reall donation of Christ, and all his benefits vnto vs: and there is a reall vnion, whereby euery beleeuer is made one with Christ. And by vertue of this vnion, the crosse and passion of Christ, is as verily made ours, as if if we had beene crucified in our owne persons. Hereupon Paul saith in the time present, I am crucified with Christ; There are like phrases in Paul, We are dead with Christ: we are risen with him: we sit with him in heauenly places. Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded. Moreouer, the benefits that arise of this communion with Christ in his passion, are two. One is, Iustification from all our sinnes, Rom. 6. 7. The second, is Mortification of sinne by the vertue of the death of Christ, after we are ingrafted into him. Thus much of the meaning.

The vse. Superstitious persons take occasion by the passion of Christ, to stirre vp themselues to sorrow, compassion, and teares, by considering the pitifull handling of Christ, the sorrow that pearced the heart of the virgin Marie, and the crueltie of the Iewes. But this is a humane vse, that may be made of euery historie.

The right vse is this: we are in minde and meditation to consider Christ crucified: and first, we are to beleeue, that he was crucified for vs. This beeing done, we must goe yet further, and as it were spread our selues on the crosse of Christ, beleeuing and withall beholding our selues crucified with him. Thou wilt say, this is a hard matter, I cannot doe it. I say againe, this is the right practise of faith: striue therefore to be setled in this, that the bodie of thy sinne is crucified with Christ. Pray instantly by asking, seeking, knocking, that thou maist thus beleeue. This faith, and perswasion, is of endles vse. First, it is the foundation of thy comfort. If thou beleeue thy selfe to be crucified with Christ: thou shalt see thy selfe freed from the dominion of the law and sinne, from hell, death, and condemnation; and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies. For this Christ doth, Col. 2. 14. and thou dost the same, if thou be setled in this, that thou art crucified with him. Secondly, vpon this perswasion, thou shalt feele the vertue of the death of Christ to kill sinne in thee, and to raise thy dead soule to spirituall life. When the Sunamites child was dead, Elisha went and lay vpon him applying face to face, hand to hand, and foote to foote: and then his flesh waxed warme, and reuiued, 1. King. 4. 34. euen so applie thy selfe to Christ crucified, hand to hand, foote to foote, heart to heart; and thou shalt feele in thy selfe a death of sinne, and the heat of spirituall life to warme and inflame thy dead heart. Thirdly, if thou beleeue thy selfe to be crucified with Christ, thou shalt see the lēgth, the breadth, the height, the depth of the loue of god in Christ. For thy sinnes are the swords, and the speares that crucified Christ: and yet thou hast all the benefit of his passion. Lastly, if thou canst beleeue that thou art crucified with Christ, thou shalt further be assured, that he is partner with thee in all thy miseries and afflictions, to ease thee, and to make thee to beare them. 1. Pet. 4. 13. Col. 1. 24.

The duties hence to be learned, are these. First, if thou be crucified with Christ, then must thou applie thy heart to crucifie the bodie of corruption in thee, by praier, fasting, by auoiding the occasions, by abstaining frō the practise of sinne, and by all good meanes. Behold a man hanged vpon a gybbet. Thou seest he hath satisfied the law: and there is no further iudiciall proceeding against him: and withall thou seest how he ceaseth from his thefts, murders, blasphemies: euen so if thou canst behold thy selfe spred vpon the crosse of Christ, and crucified with him, there will be in thee a new minde and disposition, and thou wilt cease from thine old offences. Againe, beeing crucified with Christ, thou must be conformable to Christ in thy sufferings. He suffered in loue; and the more his passion increased, the more he shewed his loue: euen so in thine afflictions and sufferings, thy loue to God & man must be increased, though man be the cause of thine afflictions. Secondly, Christ suffered in obedience: Not my will, but thy will be done: euen so in all thy sufferings, thou must resigne thy selfe to God, and quiet thy selfe in his will. Thirdly, Christ suffered in all humilitie, humbling himselfe to the death of the crosse: euen so we, in, and vpon our afflictions, are to humble our selues vnder the mightie hand of God, confessing our sinnes, and intreating for pardon. Fourthly, he suffered in faith as man depending on his fathers goodnes, euen in the middest of his passion: euen so are we to doe. Fifthly, he went on constantly in his sufferings to the very death: euen so are we to suffer in the resisting of sinne euen vnto the shedding of our blood. Lastly, the principall care of Christ was, to see the fruit of his sufferings: so when we are distressed, our care must rather be to see the fruit of our distresse, then to seeke deliuerance. This conformitie with Christ in his passion, is an infallible worke and token of the child of God, and a signe that we are crucified with Christ.

Againe, here we are to take notice of the false faith of many men. They can be content to beleeue that Christ was crucified for them: but there they make a pause: for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith: and their profession is according. For they haue the forme of godlines without the power thereof. They thinke that they beleeue the Articles of faith aright: but they are deceiued. For to beleeue in Christ crucified, is not onely to beleeue that he was crucified, but also to beleeue that I am crucified with him. And this is to know Christ crucified.

Lastly, here we are to consider the abomination of the Church of Rome. For it most abuseth that, which is the greatest treasure in the world, namely, Christ crucified. For they make a very Idol of him, in that they worship him in, at, and before painted, and carued Crucifixes. For there is no such Christ in heauen or in earth, that wil be present when we pray, and heare vs at Crucifixes. Againe, they giue Latria, diuine honour, to deuised and framed crucifixes: and thus they robbe Christ of his honour.

Thus much of our Communion with Christ in his passion: now followes the second part of preparation, namely, Abnegation. J liue, yet not I any more: that is, I liue a spirituall life, yet not as I as a naturall man. For in that regard, I carrie my selfe as a man crucified, or after the manner of a dead man, suffering nothing that is in me by nature, to raigne in me, that Christ alone may liue and raigne in me. Here is a notable dutie to be learned: we beeing crucified with Christ, must carrie our selues as men crucified: and that in three respects. First, in respect of corruption of sinnefull nature. For in regard of our sinnes, we are to esteeme our selues vnworthie of meat, drinke, sleepe, breathing: yea we are to esteeme ourselues to be as vile as any of the creatures vpon earth: and we are to denie vngodlines, and worldly lusts, not suffering any of them to raigne ouer vs. Secondly, we must carrie our selues as dead men, in respect of the good things that belong to nature, as honours, riches, pleasures, friends: all which in respect of preparation of minde, we must daily forsake for Christs sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our owne reason and will, and we must tread them vnder foote, making Gods will, our wisdome, and will; and giuing it lordship and dominion ouer vs, our owne wills in the meane season lying dead in vs. Thus are we to carrie our selues as dead men: and we are to be carefull of it: that God may haue pleasure in vs we must forget our owne people, and our fathers house. Psal. 45. 10. That we may buy the pearle, we must sell all we haue, our wills, our affections, and the dearest things in the world. He that would liue when he is dead, must die while he is aliue: and we must now lay out our selues as dead persons. Corruption of nature, reason, and will, must be dead in vs, that Christ alone may liue and raigne in vs.

The third point concerning spirituall life is, touching the Originall and well-spring thereof, in these words, That Christ may raigne in me. For the better conceiuing whereof, three points are to be obserued. The first, that Christ is not onely the Author, with the father & the H. Ghost, but also the Roote of life, hauing life in himselfe that he may conuaie it to all that beleeue in him. He is the true vine, and we are the branches. Ioh. 15. 1. he is an appointed head to his Church. Eph. 1. 22. he is the prince of life. Act. 3. 15. he is a quickning spirit. 1. Cor. 15. 45. And in this regard is he said to liue in vs, namely, as a roote in the branch, or as the head in the members. The second point is, that there must be an Vnion with Christ, before we can receiue life from him, and he liue in vs. If ye abide in me, and I in you, ye shall bring forth much fruit. Ioh. 15. 4. We must be grafted with him, before we can be conformable to his death and resurrection. Rom. 6. 5. And againe, we must be taken out of the wild oliue, and set in the true oliue. Rom. 11. 24. Thus much Paul signifieth, when he saith, Christ liues in me. Of this coniunction, two things must be noted. The first, that it is a substantiall vnion: in that the person of him that beleeueth, is vnited to the person of Christ. For we must eate the flesh of Christ, and drinke his blood, before we can haue life abiding in vs, Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe, this Vnion is spirituall, because it is made by the bond of one spirit. 1. Cor. 12. 13. By one spirit we are baptised into one bodie. And no man is to maruaile, that we on earth should be ioyned to Christ in heauen. By ciuill contract man and wife are one flesh, though distant many miles asunder: why then may not we be ioyned to Christ by vertue of the couenant of grace? considering no distance of place can hinder the beeing of the spirit of Christ in vs. The third point is, that after this vnion with Christ, he must further communicate himselfe vnto vs, before we can liue by him, and he in vs. To this purpose S. Iohn saith, that God hath giuen vs life: that this life is in the sonne: that he which hath the sonne hath life. 1. Ioh. 5. 12. For the conceiuing of this truth, two questions may be demanded. One, in what order Christ giues himselfe vnto vs? Ans. Christ first of all, giues his flesh and blood, that is, himselfe: and then secondly, his gifts, namely the efficacie, and merit of his death. The institution of the Lords Supper sheweth plainly, that we are not partakers of the benefits of Christ, vnlesse first of all Christ himselfe be giuen vnto vs. The second question is, how Christ can be said to liue in vs? Ans. He is not in vs in respect of locall presence, but by the supernaturall, and speciall operation of his spirit. 1. Cor. 6. 17. The operation of the spirit, is threefold. The first is, when God imputes the righteousnes of Christ to them that beleeue, and withall giues the Right of eternall life, and the Earnest of this right, namely, the first fruits of the spirit. Hereupon iustification is called the Iustification of life. Rom. 5. The second is, Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ, or the power of the spirit, raising vs to newnes of life, as it raised Christ from the death of sinne. And by this power, Christ is said to liue in them that beleeue. The third is, the Resurrection of the dead bodie to euerlasting glorie, in the day of iudgement. Rom. 8. 11.

Thus then the meaning of the words is euident: that Christ as a roote, or head, liues in them that are vnited to him, and that by the operation of his spirit, causing them to die vnto their sinnes, and to liue vnto God. And againe, it must be remembred, that Paul speakes this not priuately of himselfe, but generally in the name of all beleeuers. For he saith, 2. Cor. 13. 5. Know ye not that Christ is in you, except ye be reprobates?

The vse. Hence it followes, that they which are true beleeuers, cannot make a practise of sinne: and againe, that they sinne not with the full consent, or swinge of their wills. Because, Christ liues in them, and restraines the will in part. When they sinne therefore, they sinne not of malice, but of ignorance, [illegible: 1 word]. Ioh. 3. 9. or infirmitie.

Secondly, the true beleeuer, cannot wholly fall away from grace: because the life of Christ cannot be abolished. As Christ died but once, and for euer after liues to God: so they that are in Christ, die once to sinne, and liue eternally to God. Rom. 6. 10. The vertue, and power of God, that was shewed in raising Christ to life, is likewise shewed in quickning them that doe beleeue. Eph. 1. 19. He therfore that is made aliue to God, dies no more, but remaines aliue as Christ doth.

Thirdly, they which are true beleeuers, are a free and voluntarie people obeying God, as if there were no law to compell them. For they haue Christ to liue in them. Read Psal. 110. 2. The spirit of life that is in Christ is also in them; and that is their law. Rom. 8. 2. It is the propertie of the child of God to obey God, as it is the nature, and qualitie of the fire to burne when matter is put to it.

It may here be demanded, how we may know that Christ liues in vs? Ans. By the spirit of God. 1. Ioh. 3. 24. And the spirit is knowne by the motions, and operations thereof. The first whereof, is a Purpose to obey God, according to all his commandements that concerne vs, with an inclination of our hearts to the said commandements. Paul saith, he was sold vnder sinne: and yet withall he addes, that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loues God, and keepes his commaundements hath the father and the sonne dwelling in him. Ioh. 14. 23. Let this be obserued. Pharaoh, when Gods hand was vpon him, confessed he was a sinner and his people, and requested Moses, and Aaron, to let the people goe. But after God had withdrawne his hand, he returned to his old course. The like doe sicke men: they make promise to amend their liues, and they request their friends to pray for them: but when they are recouered, they forget all their faire promises. The reason is this. There is conscience in them; and by it they know themselues to be miserable sinners: but they want this purpose to obey God, and the inclination to his laws: and therefore indeede they hate not their sinnes, but rather the commandement of God. The second operation, and signe of the spirit, is a mind and disposition, like to the mind and disposition of Christ: which is to doe the will of God, to seeke his glorie, and to applie himselfe to the good of men in all duties of loue. The third and last (to omit many) is to loue Christ for himselfe, and to loue them that loue Christ, and that because they loue Christ. This is a true signe, that we haue passed from death to life. 1. Ioh. 3. 14. It may here be said, how can Christ be said to liue in vs, considering we are laden with afflictions and miseries? Where Christ liues, there is no miserie. Ans. In the middest of all miseries, the life of Christ doth most appeare. Where naturall life decaies, there spirituall life takes place. 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus, that the life of Iesus may be made manifest in me. Gods power is made manifest in weaknes. 2. Cor. 12. Againe, it may be said, if Christ liued in vs, we should not feele so many corruptions as we doe. Ans. The life of Christ is conueyed vnto vs, by little and little. God hauing wounded and slaine vs, first bindes vs vp, then he revives vs, and the third day he raiseth vs vp. Hos. 6. 1. Againe, nature feeles not nature, nor corruption feeles corruption, but grace: therefore it is the life of Christ in vs that makes vs feele the masse, and bodie of corruption.

Furthermore, here we are to take notice of the common sinne of our daies. Men will not suffer Christ to liue in them, and to rule ouer them. It is reputed a small matter; but it is a grieuous offence. The Gentiles say, Let vs breake their bands and cast their cords from vs. Psal. 2. 2. And it is was the sinne of the Iewes to say, We will not haue this man to raigne ouer vs, Luc. 19. 14. And therefore Christ saith, bring them hither, and slay them before me.

Lastly, here we learne our dutie: and that is so to liue, that we may be able to say with good conscience, that Christ liues in vs: we must seeke his kingdome aboue all things, and take his yoke on vs. It will be said, what must we doe that Christ may liue in vs? Ans. We must vse the meanes appointed, meditation of the word, prayer, sacraments: and withall we must spiritually eate the flesh of Christ, and drinke his blood. Ioh. 6. 57. And that we may eate him, we must haue a stomacke in our soules like the stomacke of our bodies, and we must hunger and thirst after Christ: and therefore we must feele our owne sinnes, and our spirituall pouertie, and haue an earnest lust and appetite after Christ, as after meat and drinke. When Sisera was pursued by the armie of the Israelites, he cried to Iael and said, Giue me drinke, I die for thirst. Iudg. 4. 19. euen so we beeing pursued by the sentence of the law, by the terrours of hell, death, and condemnation; must flie to the throne of grace, and crie out, saying, Giue me of the tree of life, giue me of the water of life: I perish for thirst. Then shall our wretched soules be quickned, and reuiued to euerlasting life. Math. 5. 6. Rev. 21. 6.

In the fourth place, here is set downe the Meanes of spirituall life, in these words, And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me. And that the doctrine may the better appeare, I will stand a while to shew the meaning of them. By flesh, is ment the mortall bodie, or the fraile condition of this temporall life. Heb. 5. 7. and 1. Pet. 4. 2. And therefore to liue in the flesh, is to liue a naturall life by eating, drinking, sleeping. Further, Paul saith that liuing in the flesh, he liued by faith: and for the better conceiuing of this, two questions may be demanded. The first is, Why a beleeuer is said to liue by faith? Ans. There be two causes. First, faith is an Instrument to vnite vs to Christ: and by meanes of this vnion, we receiue life from Christ: for Christ dwells in our hearts by faith. Eph. 3. 17. Secondly, faith is a Guide, to order and gouerne temporall life, in all good manner according to the will of God. And this faith doth, by a diuine kind of reasoning framed in the mind, whereby it vrgeth, and perswadeth to good duties. Rom. 6. 11.

The second question is, How men liue by faith? Ans. The child of God liues a double life in this world: a spirituall, and a temporall. The spirituall stands specially in three things; Reconciliation with God: renouation of life: and good workes. Now in our Reconciliation with God, we liue in this world onely by faith. For we haue, and enioy pardon of sinnes, imputation of iustice, and acception to life eternall, onely by meanes of our faith. Rom. 4. 4. & 5. 1.

Againe, in the renouation and change of our liues, we liue by faith. For our faith in Christ purifieth our hearts, Act. 15. 9. partly, by deriuing holines and puritie from Christ vnto vs, who is our sanctification: and partly, by moouing and perswading of vs to holines and newnes of life. 1. Ioh. 3. 3.

Lastly, in the doing of euery good worke, we must liue by our faith. For first there must be a generall faith that the worke in his kind pleaseth God. Rom. 14. 25. Secondly, iustifying faith must giue a beginning to the worke. I beleeued, therefore I spake. Psal. 116. 12. Thirdly, after the worke is done, faith must couer the defects thereof, that it may be acceptable to God. Heb. 11. 5.

Temporall life, stands in cares, or miseries: and miseries, are outward afflictions, or inward temptations. And in all our worldly cares, we are to liue by faith. For our care must be to doe our office, and the labour of our calling, with all diligence. This beeing done, we must there make a pause: and for the successe of all our praiers, and labours, we must cast our care on God. 1. Pet. 5. 7.

Likewise, in our afflictions we are to liue by faith. For our faith is to assure vs, that God according to his promise will giue a good issue. 1. Cor. 10. 12. And though all temporall things faile vs, it makes vs retaine the hope of mercie and of eternall life. Thirdly, it makes vs waite Gods leisure for our deliuerance. Isa. 16. 28.

Lastly, in our Temptations we are not to liue by feeling, but by faith: yea against feeling, to rest on the bare promise of God; when we feele and apprehend nothing but the wrath of God. And thus we see how the beleeuer liues by his faith in this world.

It may be said, What is the faith we liue by? Answer is here made: It is the faith of the sonne of God. And sauing faith is so called; because Christ is not onely the Author of it, and the obiect, or matter of it, but also the Reuealer of it. For there was a certaine faith in God, which was put into the heart of man in the creation, which also the morall law requireth: but this faith in the Messias, was not knowne till after the fall; and then it was reuealed to the world by the sonne of God.

Againe, it may be saide, What is this faith of the Sonne of God? Answer is here made: A faith whereby. I beleeue that Christ hath loued me, and giuen himselfe for me.

These words then thus explaned, are an answer to an obiection, which may be framed thus: Why shouldest thou say, that thou liuest not, but that Christ liueth in thee; considering thou liuest in the flesh, as other men doe? Answer is made, Though I liue in the flesh, yet I liue by the faith of the sonne of God.

The vse. Here first of all they are to be blamed, that liue by sense, like beasts: beleeuing no more then they see, and trusting God no further then they see him. For, if a man whome we see and know, make a promise to vs, we are comforted: yet if God, who is inuisible make in his word farre better promises (as he doth,) we are not in like sort comforted. Againe, we put too much confidence in meanes. If we haue good callings, house, land, liuing, we can then trust in God: but when meanes of comfort faile, we are confounded in our selues, as if there were no God. We are like the vsurer, who will not trust the man, but his pawne: euen so we trust not God vpon his bare word, without a pawne. If he come to vs with a full hand, and with the pawne of his good gifts, and blessings, we trust him; els not.

Againe, they are to be blamed, that liue onely by the guidance of reason. For many dispute thus: I deale truly and iustly with all men, and liue peaceably with my neighbours: therefore God will haue me excused. But there must be a better guide to euerlasting life; namely, faith in Christ: els shall we misse of our marke.

Thirdly, they deceiue themselues, that thinke they may liue as they list: and call vpon God when they are dying, and so die by faith. It is well if they can die by faith: but that they may so die, they must liue by faith.

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

Moreouer, here we see what we are to doe in perilous times, as in the time of plague, famine, sword, when present death is before our eyes: we must then liue by faith. When Noeh heard of the flood, he prepared such meanes as faith would affoard for the sauing of himselfe, and his familie. Abraham, Isaac, Iacob, by faith liued as pilgrimes in a strange land, and were content. Moses left Pharaos court, and feared not the wrath of the king: because by faith he saw him that was inuisible, Hebr. 11. 27. Dauid in the feare of present death, comforted himselfe in the Lord his God, 1. Sam. 30. 6. When Iehosaphat knew not what in the world to doe, he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse, by faith commended his soule into the hands of his father. Of the Saints of the New Testament, some were racked, some were stoned to death, and that by faith. Heb. 11. 36. We must therefore all of vs, learne to liue by faith: and for this cause we must acquaint our selues with the word, and promises of God; and mingle them with our faith: els shall the life of a man in the world be worse, then the life of a beast.

Againe, in these words [who hath loued me, and giuen himselfe for me] the nature and propertie of iustifying faith is set down, which is to Applie the loue of God, and the merit of the passion of Christ, vnto our selues. And therefore the Papists are deceiued, who say, that hope applieth, and not faith. It may be alleadged, that Paul speakes these words priuately of himselfe. Ans. He speakes them in the name of all beleeuers, Iewes and Gentiles. For (as we may see in the former verses) that which concerned Peter, and the rest of Christian Iewes, he applies to himselfe, least his speech should seeme odious.

Againe, it may be obiected, that all beleeuers cannot say thus, Christ hath loued me, and giuen himselfe for me. Ans. If the minde be fixed on Christ: and there be also a will and indeauour to beleeue and apprehend Christ; there is faith indeede. For God accepts the true and earnest will to beleeue, for faith. We are not saued for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehendeth. The Israelites which looked vpon the brasen serpent with one eye, or with a squint-eye, with halfe an eye, or dimme sight, were healed, not for the goodnes of their sight, but for the promise of God. The poore in spirit, are blessed. Now they are poore in spirit, who finde themselues emptie of all goodnes, emptie of true faith, full of vnbeleefe, and vnfainedly desire to beleeue. So then if we greeue, because we cannot beleeue as we should, and earnestly desire to beleeue, God accepts vs for beleeuers.

Againe, in these words [who hath loued me, and giuen himselfe for me] S. Paul sets downe the reason or argument, which faith vseth in the minde regenerate, to mooue men to liue to God. And the reason is framed thus: Christ loueth thee, and hath giuen himselfe for thee: therefore see thou liue to God. Read the like, Rom. 12. 1. and 2. 4. and Psal. 116. 12.

By this we are to take occasion, to consider and to bewaile the hardnes of our hearts, who doe not relent from our euill waies, and turne vnto God vpon the consideration of his loue in Christ. The waters of the Sanctuarie haue long flowed vnto vs: but they haue not sweetned vs, and made vs sauerie: therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits. Eze. 7. 11.

21 I doe not abrogate the grace of God: for if righteousnes be by the law, then Christ died without cause.

The meaning, Grace in Scriptures signifieth two things: the free fauour of God; and the gifts of God in vs. And where the holy Ghost intreates of iustification, grace in the first sense, signifies the good will, and fauour of God, pardoning sinnes, and accepting vs to life euerlasting, for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this place. And when Paul saith, I doe not abrogate the grace of God; his meaning is, I doe not make void, or frustrate the grace of God in respect of my selfe, or in respect of other beleeuers, by teaching the iustification of a sinner by saith alone. He addes, If righteousnes be by the law; that is, if a sinner be iustified by his owne obedience, in performing the law, then Christ died without cause. The word [non-Latin text not transcribed], freely, translated without cause, hath a double signification. One is, when it signifies as much as without price, or merit. Math. 10. 8. Ye haue receiued freely, giue freely. The second is, when it signifies rashly, without iust, or sufficient cause: as Psal. 69. 4. Mine enemies hate me freely, (as the Seuentie translate) that is, wrongfully, or without iust cause. Thus here is Christ said to die freely, that is, in vaine, or without cause: because if we be iustified by obedience to the law, then Christ died in vaine, to make any satisfaction to the law for vs.

These words are an answer to an obiection. The obiection is this: If thou teach that a sinner is iustified onely by his faith in Christ, then thou abolishest the grace of God. The answer is negatiue. I doe not by this doctrine abrogate the grace of God. And there is a reason also of this answer: If we be iustified by our owne fulfilling of the law, then Christ died in vaine to fulfill the law for vs.

The vse. First, let vs marke that Paul saith, he doth not abrogate the grace of God: and why? because he will suffer nothing in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne, what is the nature of grace. It must stand wholly, and intirely in it selfe. Gods grace cannot stand with mans merit. Grace is no grace, vnlesse it be freely giuen euery way. Rom. 4. 4. To him that worketh the wages is giuen, not of grace, but of desert. Rom. 11. 6. If election be of grace, then not of workes, els is grace no grace. Grace, and works of grace in the causing of iustification, can no more stand together, then fire and water. By this we are admonished to be nothing in our selues, and to ascribe all that we are, or can doe, to the grace of God.

Againe, here we see our dutie, and that is to be carefull not to abrogate the grace of God vnto our selues. But how is that done? Ans. We must strippe and emptie our selues of all righteousnesse, and goodnesse of our owne, euen to the death, and withall hunger and thirst after Christ and his righteousnes. Math. 5. 6. Luk. 1. 35.

Thirdly, Paul here sets downe a notable ground of true religion; That the death of Christ is made voide, if any thing be ioyned with it in the worke of our iustification, as a meanes to satisfie Gods iustice, and to merit the fauour of God. Therefore the doctrine of iustification by workes, is a manifest errour. For if we be iustified by the workes of the law, then the iudgement of the holy Ghost is, that Christ died without cause. Againe, the doctrine of humane satisfactions is a deuice of mans braine. For if we satisfie for our selues, then did Christ by death satisfie in vaine. Thirdly, it is a false and wicked, (though a colourable inuention) to say, that Christ by his death merited, that we should merit by our workes. For if we merit by workes, Christ died in vaine to merit by his owne death. This is the sentence of God, who cannot erre. Lastly, here we see the Church of Rome erreth in the foundation of true religion: because it ioyneth the merit of mans workes, and the merit of the death of Christ, in the iustification of a sinner. And therefore, we may not so much as dreame of any reconciliation to be made with that religion; for light and darknes cannot be reconciled, nor fire and water. Here the Papists answer, that Paul in this text speakes against them, that looked to be iustified by the naturall obseruation of the law, without the death of Christ. But it is false which they say. For Paul here speakes against Christian Iewes, who ioyned the law and the Gospel: and looked to be iustified both by Christ, and by the works of the law: and not by workes of the law, done by strength of nature, but by works of grace.