William Perkins on Galatians 3
Commentary on Galatians 1-5 (1604). Browse this work.
Galatians3:17-27
v. 17. This I say] In the former verses Paul hath laid downe two grounds: one is, that testaments of men confirmed, may not be abrogated: the other, that the promises were made to Abraham and his seede, which is Christ. Now, what of all this may some man say? Paul therefore addes these words, This I say, that is, the scope and intent of all my speech is, to shew, that the couenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was giuen 430 yeares after the confirmation of the saide testament. And because it might be doubtfull what Paul meanes, when he saith, the couenant confirmed cannot be abrogated, he explanes himselfe in the ende of the verse by saying, the promise cannot be made of no effect.
It is here to be obserued, that Paul saith, the promise made to Abraham is a couenant, or, testament. It is a Couenant or compact, because God for his part promiseth remission of sinnes and life euerlasting, and requireth faith on our part. In respect of this mutuall obligation, it hath in it the forme of a couenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediatour, Heb. 9. 15. Secondly, the things promised, as remission of sinnes, and life euerlasting, are giuen after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodnes of God, who vouchsafeth to name them in his testament, that haue made couenant with the deuill, and are children of wrath by nature, as we all are.
Again, in that the promise is a testament, remission of sinnes, and life euerlasting, is a Legacie: and for the obtainment of thē, we must bring nothing vnto God, but hunger and thirst after them, and make suit vnto God for them, by asking, seeking, knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receiue and accept them. And though we be neuer so vnworthie in our selues, yet shall it suffice for the hauing of the blessing of God, if our names be found in the Testament of God.
Againe, Paul saith, that the promise made to Abraham is a couenant confirmed of God. It may be demanded, by what meanes it was confirmed? Ans. By oath. Heb. 6. 17. Againe, it may be demanded, to whome it was confirmed? Ans. To Abraham, as beeing the father of all the faithfull, and then to his seede, that is, first to the Mediatour Christ, and consequently, to euery beleeuer, whether Iew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a publike person, representing all the faithfull.
Here againe we see Gods goodnes. We are bound simply to beleeue his bare word; yet in regard of our weaknes, he is content to ratifie his promise by oath, that there might be no occasion of vnbeleefe.
Againe, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some may say, I could doe so, if God would speake to me, as he did to Abraham. I answer againe, when God spake to Abraham, in him he spake to all his seede: and therefore to thee whosoeuer thou art, that beleeuest in Christ.
And hence we are to gather sure hope of life euerlasting. For in the person of Abraham, God hath spoken to vs: he hath made promise of blessing to vs: he hath made couenant with vs: and he hath sworne vnto vs. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18.
Lastly, in that God thus confirmes vnto vs the promise of life euerlasting, it must incourage vs to all diligence in the vse of all good meanes, whereby we may attaine to the condition of Abraham: and it must arme vs to all patience in bearing the miseries & calamites that fall out, in the strait way to eternal life
Further, Paul saith, that the promise is a couenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacie. By merit; because he hath procured by his death and passion, remission of sinnes and life euerlasting. By his efficacie; because he seales vp vnto vs in our consciences, remission of sinnes, and withall restores in vs the image of God. The vse. If Christ be the ground of the promise, then is he the ground and fountaine of all the blessings of God. And for this cause, the right way to obtaine any blessing of God, is first to receiue the promise, and in the promise Christ: and Christ beeing ours; in him, and from him, we shall receiue all things necessarie.
The second answer of Paul to the former obiection, is, that if the promise made to Abraham might be disanulled, yet the law could not doe it. And he giues a double reason. The first is drawne, from the circumstance of time. Because the promise or couenant was made with Abraham, and continued by God 430 yeares before the law was giuen: therefore saith Paul, the law was not giuen to disanull the promise.
Against this reason it may be obiected, that Abrahams seed, was but 400 yeares in a strange land. Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede, or from the birth of Isaac to the giuing of the law: and Paul here speakes of the time that was betweene the giuing of the promise to Abraham, and the giuing of the law: and that was 10 yeares before the birth of Isaac.
Againe, it may be obiected, that the Israelites were in Egypt 430 yeares. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 yeares. Therefore it seemes there was more time betweene the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 yeares: and that in [illegible: 1 letter]art of this time they dwelt in Egypt as strangers. The words may thus be translated, The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 yeares. And this peregrination beginnes in the calling of Abraham, and endes at the giuing of the law.
In Pauls example, we see what it is to search the Scriptures, not onely to consider the scope of whole bookes, and the parts thereof; but to ponder and waigh, euery sentence, and euery part of euery sentence, and euery circumstance of time, place, person. This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets.
The second reason vsed by Paul, is in the 18. v. it may be framed thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He prooues it thus: If the inheritance of life eternall be by the law, it is no more by the promise: but it is by the promise: because God gaue it vnto Abraham freely by promise: therefore it comes not by the law.
The opposition betweene the law and the promise, shewes that Paul in this Epistle speakes not onely of the ceremoniall, but also of the morall. For the greatest opposition is betweene the morall law, and the free promise of God.
Let vs againe marke here the difference betweene the law and the Gospel. The law promiseth life but to the worker, for his works, or vpon condition of obedience. The Gospel called by Paul, the promise, offers and giues life freely without the condition of any worke, and requires nothing but the receiuing of that which is offered. It may be obiected, that the Gospel promiseth life vpon the condition of our faith. Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition; but in truth it is the free gift of God, as well as life eternall: and it is to be considered not as a worke done of vs, but as an instrument to receiue things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthie conclusions in true religion. And the ignorance of this point in the Church of Rome, hath bin the decay of religion, specially in the article of Iustification.
Thirdly, we must here obserue, the opposition betweene the Law and the free promise of God, in iustification of a sinner. For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heires, the promise is of none effect. By this we see the Church of Rome ouerturnes and abrogates, the free promise of God. For they of that Church teach, that the first iustification is by meere mercie: and that the second, is by the workes of the law. But the law and the promise cannot be mixed together, more then fire and water: the law ioyned with the free promise, disanulls the said promise.
Lastly, in that Paul saith, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this Giuing is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was giuen to him, was in him giuen to all that should beleeue as he did. Art thou then a true beleeuer? doest thou truly turne vnto God? here is thy comfort: the inheritance of eternall life is as surely thine, as it was Abrahams, when he beleeued. For thou art partaker of the same promise with him: and when God gaue him life, he gaue thee also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ, and truly turne to God. For so soone as they beginne to beleeue, and to turne vnto God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: and after this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.
19 Wherefore then serues the law? it was added because of transgressions, vntill the seede was come to which the promise was made: and it was ordained by Angels in the hand of a Mediatour. 20 Now a Mediatour is not of one: but God is one.
Paul hath prooued before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in the 19 and 20 verses, there is an obiection made, and answered. The obiection is this. If life and iustice come not by the law, the law then is in vaine. And this obiection is expressed by way of interrogation, Wherefore then serues the law? The answer is, in the next words, It is added for transgressions, that is, for the reuealing of sinne, and the punishment thereof, and for the conuincing of men touching their sinnes. Rom. 3. 19, 20. Moreouer, Paul sets downe the time or continuance of this vse of the law, when he saith, till the seede came to which the promise was made: that is, till Christ come and accomplish the worke of mans redemption. Here two questions may be demanded. The first is, whether the law serue to reueale sinne after the cō ming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serues to reueale sinne, euen to the end of the world: yet in respect of the legall or Mosaicall manner of reuealing sinne, it is added, but till Christ. For the law before Christ did conuince men of sinne, not onely by precepts and threatnings, but also by Rites and Ceremonies. For Iewish washings, and sacrifices, were reall confessions of sinne. And they were an handwriting against vs, as Paul saith. And this manner of reuealing sinne, ended in the death of Christ. Col. 2. 14. Againe, the Ministerie of condemnation which was in force till Christ, at his comming is turned into the Ministerie of the spirit, and of grace. 2. Cor. 3. 11. For vnder the law there was plē tifull reuelation of sinne, with darke and small reuelation of grace: but at the comming of Christ, men saw heauen opened, and there was a plentifull reuelation of sinne, with a more plē tifull reuelation of grace, and mercie. And in this respect also the law is said to be till Christ.
The second question is, whether the seede of Abraham were before Christ or no? Ans. All that followed the steppes of Abrahams faith before Christ, were his seede. Yet were they not, that seede, that is, the principall seede, who is Christ, who is the seede blessed in himselfe, and giuing blessednes to all other. And the beleeuers that were before Christ or after him, are the [illegible: 1 letter]eede of Abraham, in respect they are set into Christ, who is principally the seede mentioned in this text.
When Paul saith, ordained by Angels in the hand of a Mediatour, he makes a declaration of that which he had saide before by an Euident signe, on this manner. That the law serues to discouer transgressions, it appeares by this, that the Iewes could not abide to receiue the law immediatly from God, but it was deliuered by Angels, and receiued by the hand of a Mediatour: and this argues mans guiltines, and his disagreement with God; because a Mediatour is of two, at the least, and of two beeing at difference betweene themselues.
The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was deliuered. Secondly, they were witnesses and approouers of the deliuerie. Thirdly, it may be, the voice of God whereby the law was published in the hearing of all the Israelites, was vttered and pronounced by the ministerie of Angels: for the holy Ghost saith, the word spoken by Angels was stedfast, Hebr. 2. 2. that is, the law. It may be said, all this prooues not, that Angels ordained the law. Ans. Often in Scripture, the worke or action of the principall Agent, is ascribed to the instrument, or minister. The Saints are saide to iudge the world, 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement. In the same manner Timothie is said to saue himselfe and others, 1. Tim. 4. 16. The last trumpet is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trumpe of God. 1. Thess. 4.
Moreouer Paul saith, the law was deliuered by the hand of a Mediatour, that is, of Christ, (as some thinke:) but that cannot be: for the hand of a Mediatour, signifies the ministerie and seruice of a Mediatour, and this seruice is inferiour to the seruice of Angels: because the law was deliuered by Angels, and receiued of them by a Mediatour. Therefore the Mediatour here mentioned, is Moses, who stood betweene the people and God, in the deliuerie of the law. Deut. 5. 5. It may be obiected, that there is but one Mediatour Christ, 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one, and that is Christ: and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites.
Paul addes, that a Mediatour is not of one, that is, that euery Mediatour is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, alwaies the same and like himselfe without change. And the reason of the speach is this. Paul hath taught that the law was giuen by a Mediatour, and that this declared a difference betweene God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is alwaies one and the same.
The vse. In that the law is for transgressions, we are taught to examine and search our hearts, and liues by the law of God. Zephan. 2. 1. Fanne you, O nation, not worthie to be loued. Lam. 3. 40. Let vs search our hearts, and turne againe to the Lord. That we may the better examine our selues, foure rules must be obserued.
The first, when any one sinne is forbidden in any commandement of the law, vnder it all sinnes of the same kind are forbidden, all causes of them, and all occasions.
The second, a commandement negatiue includes the affirmatiue, and binds vs not onely to abstaine from euill, but also to doe the contrarie good.
The third is, that euery commandement must be vnderstood with a curse annexed to it, though the curse be not expressed.
The fourth is, that we must especially examine our selues by the first and last commandements. For the first forbids the first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbour; though there be no consent to doe the euill which we thinke. Paul saith of himselfe, that the commandement, Thou shalt not lust, was it that especially humbled him. Rom. 7.
According to these and other rules, (which now I omit) we must with speciall care examine our selues. The want of this dutie, causeth men to rot away in their sinnes, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not what sinne meanes, neither can they search aright their consciences and liues.
Moreouer, after we haue begunne to practise this dutie; we must often (as occasion shall be giuen) renue it to the end. Consider Dauids example. Psal. 119. 59.
Where Paul saith, that the law is added till Christ, we see that the Legall ministerie of death is abolished now; and that we are vnder the Ministerie of the spirit and life. And for this cause we in these last daies, that are Ministers of the word, must preach the doctrine of saluation plainly, to the very consciences of men. 2. Cor. 4. 1. Againe, the people of these daies ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these daies of light, the Gospel be hid, (as it is to very many, who remaine still in ignorance, and disobedience) it is a fearefull signe vnto them of their condemnation. 2. Cor. 4. 4.
In that the law of God was ordained or deliuered by Angels, we are put in minde to reuerence it, and to esteeme it as a treasure. Secondly, we are to feare to breake the least commandement of the law: because the angels that were ordainers of the law, doe no doubt, obserue the keepers and the breakers of it, and are readie prest to be witnesses and reuengers against them that offend. Steuen vpbraids the Iewes, that the law was giuen by the dispensation of Angels, and yet they brake it. Act. 7. 53. Thirdly, if thou offend and breake the law, repent with speede: for that is the desire and ioy of Angels. They that deliuered the law, reioice to see the keeping of it. Lastly, if thou sinne and repent not, looke for shame and confusion before God and his angels.
Because Moses was a mediatour to the Iewes, Papists gather that therefore, Angels, and Saints, may be mediatours. Ans. It sollowes not. Moses was ordained a mediatour, so are not they. Moses was present with the Iewes, and had fellowship with them whose mediatour he was, Saints are absent in heauen, and Angels though they be about vs, haue no fellowship with vs. Moses was mediatour but once, and that onely in one thing: Saints are made continuall mediatours. Lastly, Moses was mediatour in relating & reporting the law from God, to the people: Saints and Angels are made mediatours to relate and report our praiers, and the secrets of our hearts to God.
Whereas Paul saith, that a Mediatour is not of one, but a third, betweene two at the least: it may be demaunded, how Christ can be mediatour betweene man and God, considering he is God? Ans. Though Father, Sonne, and holy Spirit, be one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Sonne, or holy Ghost; the Sonne, the sonne, and not the Father, or the H. Ghost; the holy Ghost, the holy Ghost, and not the father, or the sonne. The sonne then, and the father, beeing persons really distinct, the sonne may be, and is Mediatour, first of all, in respect of order to the father, and in him, to the sonne, and the holy Ghost. For the three persons beeing of one nature and will, when the father is appeased, in him also the sonne, and the holy Ghost are appeased. Thus Iohn saith, If any man sinne, we haue an aduocate with the father. It may be said, that Christ cannot be Mediatour to himselfe. Ans. In Christ consider his nature, and his Office. By nature, he is the sonne of God: by office, he is Mediatour, and thus he is God-man, or Man-god: and as Mediatour by voluntarie dispensation, he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner, Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God, he is the partie offended; as he is Mediatour God-man, he is the partie that makes reconciliation.
Lastly, the propertie of God must be obserued, that he is vnchangeable. Iam. 1. 17. Mal. 3. 16. It may be obiected, that God is saide in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he changeth his actions of mercie and loue, into effects of anger after the manner of men. Againe, it may be obiected, that God changed the law and abolished ceremonies. Ans. This God did by an vnchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to change this or that, without change.
The vse. Gods vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we loue God; we are knowne of him. 1. Cor. 8. 3. Now the first we may certenly finde in our selues, namely, the loue of God, and Christ: and for the second, God is vnchangeable. For they which are once knowne of God, are euer knowne of him; and that euen then when they feele nothing but Gods anger.
Againe, we are put in minde to be vnchangeable in good things, as in faith, hope, loue, good counsells, honest promises, and such like, specially in the maintenance of true religion. For we ought to be like vnto God. It is the poesie of our grations Queene, Semper eadem. Alwaies one and the same; no doubt in good things, specially in the religion established among vs. The same must be the minde of all good subiects and all good people. 1. Cor. 15. 58.
21 Is the law then against the promise of God? God forbid: for if there had beene a law giuen, which could haue giuen life, surely righteousnesse should haue beene by the law. 22 But the Scripture hath included all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue.
In these words, Paul propounds and answers an other obiection, in number the fourth. The occasion of the obiection, is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serue to conuince and condemne vs of sinne, it serues not to giue life but to kill, and so it is contrarie to the promise which giuethlife. The answer is made negatiuely, God forbid. And a double reason is rendered of the deniall. The first is this: If the law could giue life, it should also giue iustice, or iustifie: and so it should be contrarie to the promise (because then there should be two contrarie waies of iustification, one by faith alone, the other by faith with workes.) Therefore in that it kills and condemnes, it is not contrarie to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serues for the other, are not contrarie: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all vnder sinne, that the promise may be giuen to them that beleeue in Christ.
The vse. In that Paul reiects the blasphemous obiection with, God forbid: we are taught to auoid things said or done to the dishonour of God, with loathing and detestation. When it was related to Ahab and Iezabel, that Naboth had blasphemed God, they beeing idolaters, solemnise a fast pretending danger by the sinne. 1. King. 21. 12. Caiphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Iob did but suspect his children of blaspheming God, he called them and sanctified them. Iob 1. 5. It is the fault of our daies, that many blaspheme by cursing, swearing, &c. without feare, and many doe it (as many dissolute souldiers) in a brauerie: and hearers thereof for the most part are nothing mooued thereat; so ordinarie is the offence. This shewes the wickednes of our times.
In the first reason, Paul deliuers a notable conclusion, namely, that the thing which is the meanes to procure life vnto vs, is also the meanes of our iustice or iustification before God. And good reason. For iustice causeth life: and that which giueth life, first of all giueth iustice. Hence it followes that workes cannot meritoriously deserue eternall life. For if life be by the workes of the law, then iustice also: but that cannot be: for we must first of all be iustified, before we can doe a good worke. Let the Papists consider this. Againe, they which teach, that faith is alone in iustification, and that both faith and workes concurre as causes of saluation, are deceiued. For by the former conclusion of Paul, if workes be causes of saluation, then must they also haue a stroake in our iustification, which they haue not. And therefore they are the way of our saluation, but not any cause at all. Lastly, here we see that many among vs doe not hold Christ, or beleeue in him aright, for their iustification: because they hold him without change of heart and life. For by Pauls conclusion, whome Christ quickneth, them he iustifieth: and whome he doth not quicken, them he doth not iustifie. Examine thy selfe then: if Christ haue sanctified and renewed thy heart, thou art iustified: if thy heart be yet vnsanctified, and thy life vnreformed, deceiue not thy selfe with fond imaginations: thou art not yet iustified.
The 22. verse followeth, containing the second reason. And first let vs consider the meaning of the words. The Scripture] the words are in the Originall thus, That scripture, namely, the Scripture before named, the written law in the bookes of the old Testament. And further, by the law, we must vnderstand, God in the law, Rom. 11. 32. God hath concluded all vnder vnbeleefe.
Concluded] The law is compared to a Iudge, or sergeant: sinne to a prison. And the law is said to conclude, or inclose men vnder sinne: because it doth to the full accuse and conuince vs of sin, so as our mouthes are stopped, and we haue no way to escape.
All] All men that came of Adam by generation, with all that comes from them, their thoughts, desires, wordes, and deedes.
The promise] The thing promised, which is Remission of sinne, and life euerlasting.
By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signifie vnto vs, who are true beleeuers, namely, they which are beleeuers by the faith of Christ.
Against this text of Paul, blind reason mooueth many questions, as namely why God created man, and then suffered him to fall? why God did not restraine the fall of Adam to his person, but suffers it to inlarge it selfe to all mankind, so as all be shut vp vnder sinne? why the promise is not giuen to all, but onely to beleeuers? But there are two speciall grounds, vpon which we are to stay our minds. The first is, that God hath an absolute soueraigntie and lordship ouer all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is, that the waies and iudgements of God are a gulfe, into which the more we search, the more we plunge our selues: because they are vnsearchable. Rom. 11. 33.
Marke the phrase of Paul [the Scripture concludes all vnder smne] if it conclude or shut vp, then it determines what is sinne, what not. And if this be so: then it may also determine what is true, and what is false: and so be truly tearmed a Iudge of controuersies in religion. If it shut vp sinners vnder their sinne, then also it shuts them that erre vnder their errour, for errours be sinnes and fruits of the flesh. It is said blasphemously, that if the Scripture be a Iudge, it is but a dumme Iudge: and I say againe: that offenders may plead for themselues on this sort, that the law is but a dumme Iudge, when it condemnes them, and shuts them vnder sinne: but they shall finde it hath a loud voice in their consciences, when they read it seriously, and examine themselues by it: euen so the Scripture speakes sufficiently for the determination of truth and falshood, in matters of saluation, when it is searched, with care and humilitie.
When Paul saith, We are all shut vp vnder sinne; he puts vs in minde of our most miserable condition, that we are captiues of sinne and Satan, inclosed in our sinnes as in a prison, like imprisoned malefactours that waite daily for the comming of the Iudge, and stand in continuall feare of execution. And seeing our condition is such, we must labour to see and feele by experience this our spirituall bondage, that we may say with Paul, We are sold vnder sinne, and that we know there is no goodnes dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe, if we seriously bethinke our selues that we are captiues of sinne and worthie of death, it will make vs with contentation of minde to beare the miseries of this life, sicknes, pouertie, reproch, banishment, &c. considering they come farre short of that we haue deserued; who are no better then slaues of sinne and Satan.
Whereas Paul saith, that all men with all that proceeds from them, is shut vnder sinne, he teacheth that all actions of men vnregenerate are sinnes. The wisdome of the flesh, that is, the wisest cogitations, counsells, inclinations of the flesh, are enmitie vnto God. Rom. 8. 5. To the vncleane all things are vncleane. Tit. 1. 15. An euill tree cannot bring forth good fruit. Mat. 7. It may be obiected, that naturall men may doe the workes of the morall law, as to giue almes, and such like. Rom. 2. 14. Ans. Sinnes be of two sorts. One is, when any thing is done slat against the commandement of God. The second is, when the act or worke is done which the law prescribes, yet not in the same manner which the law prescribes, in faith, in obedience, to the glorie of God. In this second regard, morall works performed by naturall men, are sinnes indeede. Hence it followes, that Libertie of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of naturall will helped by grace, applie himselfe to the calling of God.
Whereas Paul saith, that the promise is giuen to beleeuers, it is manifest that the promise is not vniuersall in respect of all mā kind, but only indefinite, and vniuersall in respect of beleeuers. Wherfore their doctrine is not sound, that teach the Redemption wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut vnder sinne, yet the promise is onely giuen to them that beleeue. It is obiected, that God was in Christ reconciling the world to himselfe. 2. Cor. 5. 19. Ans. The text in hand shewes that by the world, we are to vnderstād all beleeuers, through the whole world. And whereas Paul saith, God shut vp all vnder vnbeleefe, that he might haue mercie vpon all, Rom. 11. 32. his meaning is here set downe, that he shut both Iewes and Gentiles vnder vnbeleefe, that he might haue mercie vpon all that beleeue, both of Iewes and Gentiles.
Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of mercie may be giuen to them that beleeue. Here is notable comfort, with incouragement to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and conuince thee of manifold sinnes? doth it arraigne thee at the barre of Gods iudgement, and fill thy soule with terrour? dost thou by the testimonies of the law and thine owne conscience, see and feele thy selfe to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is cōtrariwise a preparation to thy saluation. For the law with a loud voice in thy heart, proclaimes thee a sinner, and threatens thee with perdition: but the end of all this is, that Iesus Christ may become a Sauiour vnto thee, so be it thou wilt come vnto him, and beleeue in him. For he saues no sheepe, but the lost sheepe, and he calls not iust men, but sinners to repentance. Let vs therefore with all our hearts come vnto Christ and beleeue in him, and that by the faith of Christ, that is, with a faith ioyned with hope, loue, and new obedience. Then shall the promise of pardon and life euerlasting, be giuen to vs. Vpon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vs vnder sinne, by the mercie of God, tends to our saluation, if we will vse the good meanes.
Lastly, Paul saith, the promise is made not to euery one that beleeueth according to any faith of his owne, but to them that are true beleeuers by the faith of Christ. Therefore euery man shall not be saued in his owne faith and religion, but onely they that are of the faith of Christ.
23 For before faith came, we were kept vnder the law, and shut vp vnto the faith which should afterward be reuealed. 24 Wherefore the law was our schoole-master to Christ, that we might be made righteous by faith. 23 But after that faith is come, we are no more vnder the schoole-master.
Paul in the 19. v. had said, that the law was for transgressions, till the seede come, to which the promise was made. And here he makes a more large declaration of his owne meaning. The summe of all that he faith may be reduced to a comparison of things vnlike, on this manner. Before the comming of faith, we were vnder the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double fimilitude: the law was a Guard vnto vs, v. 23. and the law was our schoolemaster, v. 24. the second part of the comparison is in the 25. v.
Faith] That is, the Gospel, or, the doctrine of remission of sinnes and life euerlasting by Christ exhibited in the flesh.
We] We Iewes: I Paul a Iew, and the rest of that nation.
Law] That is, the whole Oeconomie, policie, and Regiment of Moses, by lawes partly morall, partly Ceremoniall, and partly Iudiciall.
Kept] Compassed or guarded. Because the lawe before Christ was to the Iewes as a guard of armed men, to inclose and keepe them, that they should not depart from God, and from their allegiance to him, vnto the sinnes, idolatries, and superstitions of the Gentiles.
Vnto the faith] That is, till the faith come.
Afterward reuealed] From the creation, to the law, the Church of God was in one familie; and the rest of the world beside was no people of God. From the law, till Christ, the Church of God was inclosed in the nation of the Iewes, and all the world beside no Church or people of God. And this distinction of a people, and no people, stoode some time after the comming of Christ. Math. 10. 5. Goe not into the waie of the Gentiles, and into the cities of the Samaritans enter ye not. After the ascension of Christ, this distinction ended: because the mysterie of mans redemption was then more plainly reuealed; and it began then to be reuealed to the whole world. Coloss. 1. 26, 27. and Rom. 16. 25.
Thus we see that the law serued for transgressions: because it was to the Iewes as a Guard to keepe them in the compasse of their dutie, that they fell not away to sundrie transgressions.
The vse. This shewes the greatnes of our corruption, and that the very frame of our heart is euill continually, that the Lord must be faine to set his lawes about vs as a Guard of armed men, to keepe vs, that we sinne not.
Againe, here we see the vse of Gods lawes, which serue to preuent, restraine, and cut off sinne, into which otherwise men would fall, vnlesse they were compassed and guarded by laws. Some obiect for freedome of will, on this manner: If the lawes of God cannot be kept, they are in vaine: but they are not in vaine: therefore they may be kept. Ans. The maior, or first part of the reason, is not true. For there are other vses of the law of God, then the keeping of them: for they serue to restraine, and preuent open offences: and to keepe men in order, at the least outwardly.
An other vse of the law of God, was to conclude and shut vp the Iewes into the vnitie of one faith and religion. For this cause the Iewes had but one temple, one Mercie-seat, one high Priest, &c. Hence it followes, that in a godly and Christian Common-wealth where true religion is established, there may be no tolleration of any other religion. For that which is the end of Gods laws, must also be the end of all good lawes in all Common-wealths and kingdomes, namely, to shut vp the people into the vnitie of one faith.
The Church of the Iewes, is called a fountaine sealed, a garden inclosed, Cant. 4. 12. a vineyard hedged in. Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policie of Moses by a threefold kind of law. This admonisheth vs to respect and with care to obserue good lawes: because they are as it were hedges and fenses of all good societies: and the breaking of them is the pulling downe of our fense.
Where Paul saith, till the faith be reuealed. Note, that the faith, or the Gospel, was not reuealed to the world, till the last age, after the comming of Christ. It may be said, it was alwaies reuealed to all men, but not so cleerely as in these last daies. Ans. It was not reuealed to all, either darkly or cleerely, before the comming of Christ. Act. 14. 16. God suffered the Gentiles to walke in their owne waies. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it followes, that the Vocation of men to life euerlasting, is not Vniuersall: because Christ was neuer Vniuersally reuealed. Neither is mans Redemption vniuersall in respect of the whole world. For Redemption by Christ was not reuealed to all nations before the comming of Christ: and a benefit to be apprehended by faith, if it be vnknowne, is no benefit. Lastly, it is erronious that some teach, namely, that grace supernaturall is vniuersall: that is, that the power to beleeue in Christ, and the power to turne to God, if men will, is generally giuen to all. But this cannot be: because it is not giuen to all men, so much as to heare of Christ, and to know him.
Seeing faith is now come, it may be demanded, what is the Guard whereby we are kept now? Ans. The precepts of the morall law. The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties. Eccles. 12. 11. Againe, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keepe our hearts and senses in Christ. Phil. 4. 7. If this will not doe the deede, God hath in store, his corrections, and iudgements, to be as an hedge to hemme vs in. Hos. 2. 6. This beeing so, our dutie is to guard and inclose our selues, specially our hearts, Prov. 4. 23. and all the senses and powers of our soules, Psal. 141. 3. by the wholesome precepts, and counsells of God. Considering we lie open to so many enemies, we should continually be armed and fensed from the head to the foote, Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned.
To come to the 24. v. the Iewes might happily say, seeing we are thus kept and shut vp by the law, what meanes haue we of comfort and of saluation? The answer is made, the law is further our schoolemaster. Here by schoolemaster, vnderstand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolemaster to Christ, for two causes. One, because it points out and shadowes forth vnto vs Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the morall law, vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes, and that without remedie: it shewes vs the damnation that is due vnto vs: and by this meanes, it makes vs dispaire of saluation in respect of our selues: and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching, but by stripes and correction.
In this verse, Paul sets downe the manner and way of our saluation, which is on this manner; first, the law prepares vs by humbling vs: then comes the Gospel, and it stirres vp faith. And faith wrought in the heart, apprehends Christ for iustification, sanctification, and glorification. Paul sets this forth by a fit similitude. They that would be the seruants and children of God, must come into the schoole of God, and be taught of him. In this schoole are two formes, and two masters. In the first forme, the teacher and master is the law. And he teacheth men to know their sinnes, and their deserued damnation, and he causeth vs to despaire of our saluation in respect of our selues. And when men haue bin well schooled by the law, and are brought to acknowledge their sinnes, and that they are slaues of sinne and Satan; then must they be taken vp to an higher forme, and be taught by an other schoolemaster, which is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must flie to the throne of grace, beleeue in Christ, and with all their hearts turne vnto God: that they may be iustified and glorified. When we haue by the teaching of this second master, learned this good lesson, we are become children and seruants of God.
By this then it is manifest, that there are two sorts of badde schollers in the schoole of Christ, among vs. One sort are they, which come to the Lords table, and yet learne nothing, either from the law, or from the Gospel: but content themselues with the teaching of nature. The second sort are they, which learne something, but in preposterous manner. For they haue learned that mercie and saluation comes by Christ: and with this they content themselues: not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues: nor to be schooled of the Gospel, till they beleeue in Christ and repent of their sinnes.
In a word, he is a good scholler in the schoole of Christ, that first learnes by the law to humble himselfe, and to goe out of himselfe: and beeing humbled subiects his heart to the voice and precept of the Gospel, which biddes vs beleeue in Christ, turne to God, and testifie our faith by new obedience.
In the second part of the comparison 25. v. Paul sets downe one point, that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses, and consequently that the said law was abrogated. The lawgiuer, that is, the expounder of Moses law was to last but till the comming of Shilo, Gen. 49. 10. The law of commandements standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. Hebr. 7. 12.
For the better cleering of this point, three questions are to be demanded. The first is, when was the policie, regiment, or law of Moses abrogated? Ans. At the comming of the faith, or when the Gospel first beganne to be published to the world: which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law, and tooke it out of the way. Col. 2. 14. When the old Testament ended, and the new began, then was the abrogation of the law: now the ending of the old Testament, and the beginning of the new, was in the Resurrection of Christ. For then was the beginning of the new world, as it were.
The second question is, How farre forth the law is abrogated? Ans. The law is threefold: Morall, Ceremoniall, Iudiciall. Morall is the law of God, concerning manners, or duties to God and man. Now the morall law is abrogated, in respect of the Church, and them that beleeue, three waies. First, in respect of iustification: and this Paul prooues at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigour. For in them that are in Christ, God accepts the indeauour to obay, for obedience it selfe. Neuerthelesse, the law, as it is the Rule of good life, is vnchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.
The Ceremoniall law, is that which prescribed rites and gestures in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the comming of Christ, who was the accomplishment of them all. Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament, concerne not vs. For example: In the commandement of the Sabbath, some things are morall, some ceremoniall, some iudiciall. That in one day of seuen there should be an holy rest, it is morall. Rest vpon the seuenth day from the creation is Ceremoniall, in respect of order. Strictnes of rest from all labour, is ceremoniall in respect of the signification of rest from sinne, and rest in heauen. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his owne example, and by the example of the Apostles (examples not beeing contradicted in Scripture) appointed the eight day, or the day of Christs resurrection, to be the Sabbath of the new Testament.
Iudiciall lawes are such as concerne inheritances, lands, bargaines, controuersies, causes criminall; and they pertaine to the regiment of the Commonwealth. If the Commonwealth of the Iewes were now standing, they should be gouerned by these lawes. For to them were they giuen. The case is not like with vs. Some are of minde, that all Iudiciall lawes are abrogated: and some are of contrarie mind, that all Commonwealths are to be gouerned by them. But they are both deceiued: and the meane betweene both, is the truth. Know then that of Iudiciall lawes of Moses, some are abrogated, some are not, Such lawes as are meerely Iudiciall, that is, iudiciall and not morall, and doe particularly concerne the nation of the Iewes, the land of Canaan, the times before Christ, the things of the old Testament, are abrogated. Of this kind is the law that commands the brother to raise vp seede to his brother. Deut. 25. 5. The law of Tenths is partly ceremoniall, and partly iudiciall, and specially concernes the land of Canaan. For as countries are richer or poorer then Canaan, so must their allowance to the Ministerie be more or lesse. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Iudiciall law of God, but by positiue laws of countries. For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certaine ouerseers, and they should dispose of them according to the neede of euery Minister. 2. Chron. 31. Malac. 3. The law that the theefe must either restore fourefold, or be a bondman, concernes Canaan, and those countries. In Europe, (specially in the Northerne and Westerne parts,) a straighter law is required. For the people are much giuen to idlenes, and consequently to robbing: and they are of fierce disposition, and therefore with theft ioyne violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seeme hard. For euen the Iewes, when the theft was aggrauated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power of the Magistrate, when sinnes are increased, to increase the punishment.
Now Iudiciall lawes that are in foundation and substance morall, are not abrogated, but are perpetuall. For the better discerning of them, I giue two notes. The first is this: If a Iudiciall law serue directly and immediatly, to guard and fense any one of the ten Commandements, in the maine scope and ende thereof, it is morall in equitie, and perpetuall: because the end and vse of it is perpetuall. I will giue sundrie examples. It is the law of God that he of the Israelites that shall intise them to goe and worship other gods, shall be put to death. Deut. 13. 6. This law serues to maintaine and vphold the first commandement, the ende whereof is to inioyne vs to take the true God for our God: and this ende is most necessarie both for Gods glorie, and for the saluation of men: and therefore whatsoeuer thing or person ouerturneth or abolisheth this ende, it must be cut off from the societie of men. Here note by the way, that they which haue bin borne, baptised, and brought vp among vs, and yet afterward become Masse-priests, and seeke malitiously and obstinately, without ceasing to seduce our people, deserue in this respect, to be put to death.
Example 2. Thou shalt not suffer a witch to liue, Exod. 22. 18. This law againe, is a fense to the first commandement. For Witches renounce God, and humane societie: and therefore are worthely cut off: though they doe no hurt: euen because they make a league with the deuill.
Example 3. He that blasphemeth the name of God, shall be put to death, Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies, that pearce through God, as the words import: and then it is a maine fense to the third commandement. For Gods name may in no wise be abused, and troad vnder foote: and therefore blasphemers pearcing God are to be cut off. This is the very law of Nature, as appeares by Nabuchadnezzar, who gaue in commandement to his people, that whosoeuer blasphemed the name of the true God, should be put to death. Dan. 3. 29. Here note, that manifest and conuicted Atheists, if they be put to death, haue but their deserts.
Example 4. He that curseth father or mother shall die the death, Leuit. 4. 9. This law is a necessarie fense to the fifth commandement, and vpholds the honour that is due to parents.
Examples 5. He that smites a man that he die, shal die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at vnawares. And it is for his equitie perpetuall. For it is a maine and direct fense to the sixth commandement. Consider an other reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.
Example 6. The adulterer & the adulteresse shal both be put to death. Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie, which is the ende of the seuenth commandement. Marke withall, the reasons Leuit. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sinnes vnpunished, the Gentiles were cast out. It may be said, that Christ did not condemne the woman to death, which was taken in adulterie. Ans. He came to be a Mediatour, and not a Iudge, or Magistrate. It is alleadged, that Dauid was not put to death for adulterie. Ans. He was the highest in the kingdome: there was none to iudge him. Againe, it may be saide, that if adulterie be death, then innumerable persons must die. Ans. We must doe that which we finde to be the will of God; and the euents of things must be left to God.
The second note, whereby we may discerne a iudiciall law to be morall for his equitie, is this; If it follow necessarily and immediatly from the light, principles, and conclusions of nature. For example. Deut. 22. 5. The man shall not put on the things that appertaine to the woman, nor the woman the things that appertaine to the man. This law is more then Iudiciall: for it is a Rule of common honestie: practised in those countries, by the light of nature, where the written law was neuer knowne. And things good and honest which nature teacheth, are morall and must be done. This is Pauls rule. Doth not nature teach this? 1. Cor. 11. 14.
This I speake, not to censure and condemne the lawes of this or any other commonwealth: but onely to shew how farre Iudiciall lawes haue moralitie in them, and stand in force.
The third question is, what is our guide now in the time of the new Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the morall law, and of the Gospel. It is therefore called the rodde and the staffe of God, Psal. 23. and the rodde of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the lawes of God in our hearts, and by them guiding vs, and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come, and partly to humble vs for that which is past. 1. Cor. 11. 32. Ier. 31. 18.
The vse. Seeing the law is abrogated (as I haue said) we must be a free and voluntarie people, seruing God not of constraint but willingly, as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie. Psal. 110. 3. In the daies of Iohn Baptist, the kingdome of heauen suffered violence. Ieremie saith, they shall teach euery man his neighbour and his brother, Ierem. 31. 31. because men shall learne freely without compulsion, or calling vpon. Here is the fault of our times. Many say in heart to Christ, Depart from vs, we will none of thy waies; and many againe are zealous for the things of this life, but for duties pertaining to Gods worship, and the saluation of their soules, they are neither hot nor could. This negligence and slacknes is full of danger: and therefore with speede to be amended. For cursed is he that doth the worke of God negligently: and the Lord will spue out such persons.
26 For ye are all the sonnes of God by faith in Christ Iesus. 27 For all ye that are baptised into Christ, haue put on Christ. 28 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for ye are all one in Christ Iesus.
Paul had said before, v. 25. that the beleeuing Iewes after the publishing of the Gospel, were no more vnder the law as vnder a schoolemaster: In this 26. v. he renders a reason hereof: and it may be framed on this manner: If we Iewes were still vnder the law as vnder a schoolemaster, then we should be still after the manner of seruants: but we are not after the manner of seruants: because we are children: for euen ye Galatians, and that all of you, are children of God, not by Circumcision, or by the keeping of the law, but by faith in Christ. Againe, that they are children of God, he prooues it thus: Ye are baptised into Christ, and in baptisme ye haue put on Christ, in that ye are ioyned with him, and haue fellowship with him, who is the naturall sonne of God: therefore ye are sonnes of God. It may be saide, All children of God? all baptised? all put on Christ? how can this be? seeing some are Iewes, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeede, but in Christ, all are as one.
In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is sonne-ship, Adoption, or the condition of Gods children. The second is, the description of this benefit by foure arguments. The first is, by the circumstance of the persons, ye all are children of God. The second is, the inward meanes, namely, faith in Christ Iesus. The third is, the outward meanes, or the pledge of adoption, ye are all baptised into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.
For the better conceiuing of the benefit, three questions may be mooued. The first is, whose sonnes the Galatians were? Ans. The sonnes of God. It may be saide, how the sonnes of God? I answer againe, God is called a father, in two respects: first, he is a father in respect of Christ, the essentiall word: and then God signifies the first person. Againe, God is called a father in respect of men Elect to saluation; then the name God is put indefinitly: and it comprehends not onely the first person, but also the sonne, and holy Ghost. For all three doe equally regenerate them that are adopted. And Paul saith of the Godhead indefinitly: there is one God and father of all. Eph. 4. 6. And when we pray, saying, Our father, &c. we inuocate not onely the first person, but also the Sonne, and holy Ghost. And the sonne of God, is expressely called the Father of eternitie, in respect of vs, Isa. 9. 6. and he is said to haue his seede. Isa. 53. 11.
The second question is, in what respect are the Galatians the children of God? Ans. A childe of God is two waies: by nature; by grace. The childe of God by nature, is Christ as he is the eternall sonne of God. A child by grace, is three waies. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personall vnion: thus Christ as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true beleeuers, and in this text, the Galatians are saide to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men are borne of God, when the Image of God is restored in them, in righteousnes, and true holines.
The third question is, what is the excellencie of this benefit? Ans. Great euery way. Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ, Rom. 8. 17. and that of the kingdome of heauen; and of all things in heauen and earth. 1. Cor. 3. 22. he hath title in this life, and shall haue possession in the life to come. Againe, he that is Gods child hath the angels of God to tend on him, and to minister vnto him for his good and saluation. Heb. 1. 14.
The first argument whereby the adoption of Gods children is set forth, is concerning the persons to whome it belongs, in these wordes, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes, 1. Pet. 1. 1. Elect; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement of charitie, leauing all secret iudgements to God. Here I obserue one thing, that euery grieuous fall doth not abolish the fauour of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to an other Gospel: and yet Paul saith, that they were (for all this) the children of God, and not some, but all of them. This truth may be seene by experience. The child of God before his fall, hath a purpose not to sinne: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men doe, but he recouereth himselfe by new repentance. And this shews, that the child of God by his fall doth not returne againe to the estate and condition of wicked men. When S. Iohn saith, he that is borne of God sinnes not, his meaning is this; he that is borne of God, if he fall into any offence of frailtie, yet doth he not make a practise of sinne, as the wicked, and vngodly doe.
It may be saide, the Galatians, and all the Galatians, are the children of God: but what is that to vs? Ans. They among vs that professe true saith in Christ, with care to keepe good conscience, are likewise to hold themselues to be children of God. He beleeues not the Gospel, that doth not beleeue his owne adoption. For in the Gospel there is a promise of all the blessings of God, to them that beleeue: and there is also a commandement to applie the said promise to our selues; and consequently, to applie the gift of adoption to our selues. When we are bidden to say, Our father, we are bidden to beleeue our selues to be children of God, and so to come vnto him. Therefore with Paul I say, that all we that truly beleeue in Christ, and haue care to lead a good life, all I say, are indeede the children of God.
The vse. Comforts arising by this benefit, are many. First, if thou be Gods child, surely he will prouide all things necessarie for thy soule and bodie. Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs: when this is done, our care is ended. As for the good successe of our labours, we must cast our care on God; who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares, liue like fatherlesse children.
Secondly, in that we are children, we haue libertie to come into the presence of God, and to pray vnto him. Eph. 3. 12.
Thirdly, nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle: they shall walke vpon the lyon and the aspe, and tread them vnder foote. Psal. 91. 13. All things shall turne to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.
Lastly, God will beare with the infirmities and frailties of them, that are his children, if there be in them a care to please him, with a Purpose of not sinning. Malach. 3. 7. If a child be sicke, the father or mother doe not cast it out of dores: much lesse will God.
The duties. First, if ye be Gods children, then walke worthie your profession and calling. Be not vassalls of sinne and Satan: carrie your selues as kings sonnes: bearing sway ouer the lusts of your owne hearts, the temptations of the deuill, and the leud customes and fashions of this world. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard: but when he was called from the sheepefold, and chosen to be king, he carried himselfe accordingly. So must we doe, that of children of the deuill, are made the children of God. And if we liue according to the lusts of our flesh, as the men of this world doe, whatsoeuer we professe, we are in truth the children of the deuill. Ioh. 8. 44. 1. Ioh. 3.
Secondly, we must vse euery day to bring our selues into the presence of God, and we must doe all things as in his sight, and presence, presenting our selues vnto him, as instruments of his glorie in doing of his will. This is the honour that the child of God owes vnto him Mal. 1. 6.
Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good vertues, and holy conuersation. For he is our eldest brother the first borne of many brethren: and therefore we should be like vnto him. 1. Ioh. 3. 2, 3.
Fourthly, we must haue a desire and loue to the word of God, that we may grow by it, in knowledge, grace, and good life. For this is the milke and foode whereby God feedes his childrē, 1. Pet. 2. 2. Such persōs thē amōg vs, that haue no loue or liking of the word, but spend their daies in ignorāce & securitie, shew themselues to be no children of God. The child in the armes of the mother or nurce, that neuer desires the brest, is certenly a dead child.
Lastly, we must put this in our accounts, that we must haue many afflictions, if we be Gods children: for he corrects all his children. And when we are vnder the rodde of correction, we must refigne our selues to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietnes: then God is best pleased.
The internall meanes of Adoption, is Faith in Christ. And for the better conceiuing of it, three questions are to be propounded. The first, what a kind of faith is this? Ans. A particular or speciall faith: and it hath three acts, or effects. The first is, to beleeue Christ to be Jesus, that is, a Sauiour: the second is, to beleeue that Christ is my or thy Sauiour: the third is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seene thou beleeuest. Ioh. 20. 29. Here marke, that to beleeue Christ to be my Christ, is faith. Against this speciall faith, the Papists obiect three arguments. The first is this: Euery speciall faith must haue a speciall word of God for his ground: but there is no speciall word that thy sinnes, or my sinnes, are forgiuen by Christ: therefore there is no speciall faith. Ans. We haue that which in force and value is equiualent to a speciall word: namely, a generall promise, with a commandement to applie the said promise to our selues. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the publike Ministerie in which when the word is preached to any people, God reueales two things vnto them: one, that his will is to saue them by Christ: the other, that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God, is as much as if an Angel should particularly speake vnto vs from heauen.
The second Argument. Speciall faith (say they) is absurd; because by it a sinner must beleeue the pardon of his sinnes, before he hath it: in as much as faith is the meanes to obtaine pardon. Ans. The giuing and the receiuing of pardon and faith, are both at one moment of time: for when God giues the pardon of sinne: at the same instant he causeth men to receiue the same pardon by faith. For order of nature faith goes before the receiuing of the pardon (because faith is giuen to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therfore this second argument is absurd.
The third Argument. The full certentie and perswasion of Gods mercie in Christ, followes good conscience and good workes: and therefore faith followes after Iustification. Ans. There be two degrees of faith. A weake faith, and a strong faith. A weake faith is that, against which doubting much preuailes, in which there is a sorrow for vnbeleefe, a will and defire to beleeue in Christ, with care to vse good meanes, and to increase in faith. Strong faith is that, which preuailes against doubting, and it is a full perswasion, or resolution of the loue and mercie of God in Christ. This second degree of faith follows iustification, vpon the obseruation and experience of the prouidence, and goodnes of God: but the first degree of speciall faith before named, for order goes before iustification, and for time is together with it.
The second question is, when faith beginnes first to breede in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and vpon feeling of his owne spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world. Christ saith, I will giue to him that thirsteth of the well of the water of life freely, Reuel. 21. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to beleeue in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, that professours of the Gospel, yea teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they haue. For they are not yet come to the first steppe of true faith.
The third question is, how faith in Christ is reuealed in the heart? Ans. It is not faith to conceiue in minde a bare perswasion, that Christ is my Sauiour: and thereupon to thinke to be saued. But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance. When I see mine owne sinnes, and Gods anger against me for them by the law; when I see mine owne guiltines, I draw my selfe into the presence of God making confession of mine offences, and praier for the pardon of them, and in this praier I striue against mine vnbeleefe, I will, desire, and endeauour to assent to the promise of God touching forgiuenes: and withall I purpose with my selfe to sinne no more. This is my daily practise: and thus is faith truly conceiued, and confirmed. Againe, faith is conceiued in the vse of holy meanes, namely, the Preaching of the word, and Sacraments. For in hearing, & receiuing the Lords Supper to meditate vpon the promise of mercie, and in meditation to applie the said promise to my selfe, is the right way to conceiue true faith. Therefore it must be remembred, that faith conceiued without the exercises of inuocation and repentance, or conceiued without the vse of the word and Sacraments (as commonly it is) is not true faith, but an Imagination or fiction of the braine, which will faile in the ende.
The third point to be considered, is the signe, or the outward meanes of Adoption, and that is Baptisme. It may be demanded, how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it? Ans. Baptisme alone is no marke of Gods child, but baptisme ioyned with faith: for so must the text be conceiued; All ye Galatians that beleeue, are baptised into Christ. For Paul had said immediatly before, Ye are the sounes of God by faith. Againe, the Scripture speaking of baptisme, comprehends both the outward and the inward baptisme, which is the inward baptisme of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God.
It may further be demanded, what are the markes of the inward baptisme? Ans. The new birth, whereby a man is washed and cleansed by the spirit of God, hath three speciall markes. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turne to God, and withall to make instant praier and supplication for mercie and forgiuenes of sins past. The second, is to heare & obay the voice of god in all things. Ioh. 8. 47. & 10. 27. The third is, not to sin, that is, not to liue in in the practise of any sinne after this new birth is begunne. 1. Ioh. 3. He that is borne of God, doth not commit sinne. He may faile in this or that speach, and doe amisse in this or that action; but after his calling and conuersion, the tenour and course of his life, shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme.
Some alleadged, that hauing long agoe beene baptised with water, yet they feele not the inward baptisme: and therefore they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past: if thou hast a purpose to sinne no more: if thou auoidest the occasions of sinne, and fearest to offend: if hauing sinned, thou liest not in thy sinne, but recouerest thy selfe by new repentance: thou art verily borne of God, and baptised with the baptisme of the holy Ghost.
Others alleadge, that although they haue bin baptised, yet they feare they haue no faith: and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow for thine vnbeleefe, a will and desire to beleeue, and a care to increase in faith by the vse of good meanes, there is a measure of true faith in thee, and by it thou maist assure thy selfe that thou art the child of God.
Others againe alleadge, that they haue long made praier vnto God, and that according to his will, and yet their praiers haue not bin heard: and therefore they often doubt they are not Gods children. Ans. If thou canst pray, though thy praier be not heard according to thy desire, content thy selfe. For the praier of the heart is the marke of the spirit of adoption. Rom. 8. 16. 26. And by it thou maist know that thou art the child of God.
Thus then we see what is the infallible marke of the child of God; namely, baptisme ioyned with true faith in Christ, or the outward baptisme ioyned with the inward baptisme of the spirit. The vse. Many auouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptisme, which is a marke of the church of God. But they are deceiued: for baptisme in the church of Rome is seuered from true faith, or from the Apostolike doctrine: and the outward baptisme is seuered from the inward baptisme. For they of that Church, ouerturne iustification by the meere mercie of God, which is the principall part of the inward baptisme. Againe, the ten Tribes retained circumcision after their Apostasie: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne, but to the passengers in the streete: euen so the Confession of faith in the Symboll of the Apostles, and baptisme, that are retained in the Papacie, pertaine not to the Papacie, but to another hidden Church, which by these and other meanes is gathered out of the middest of Romish Babylon. And therefore baptisme is rather a signe of this, then of the Romish Church.
Againe, we must be warned to take heede that we deceiue not our selues, thinking it a sufficient matter that we haue bin baptised. For except Christ inwardly wash vs by his spirit, we haue no part in him. Ioh. 13. 8. Circumcision (saith Paul) auaileth not, vnles thou be a doer of the law. Ro. 2. 25. Baptisme indeed saueth, 1. Pet. 3. 21. but that is not the baptisme of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptisme without the inward, is not the marke of Gods child, but the marke of the foole that makes a vow, and afterward breakes it. Eccles. 5. 3.
Moreouer, baptisme is not onely a signe of our adoption, but also a seale thereof, and a meanes to conuaie it vnto vs: and for the better vnderstanding of this point, and for a further clearing of the 27. verse, I will speake of the whole nature of baptisme. That which is to be deliuered, I reduce to eight heads I. the name of baptisme, and the phrases. II. the matter. III. the forme. IV. the ende. V. the efficacie of baptisme. VI. the necessitie thereof. VII. the circumstances. VIII. the vse.
Touching the name; Baptisme is taken sixe waies. First, it signifies the superstitious washings of the Pharisies, who boūd themselues to the baptismes or washings of cuppes and potts. Mar. 7. 4. Second[illegible: 1 span], it signifies the washings appointed by God in the Ceremoniall law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serues to seale the couenant of the new Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grieuous crosse or calamitie. Thus the passion of Christ, is called his baptisme. Luk. 12. 50. Fiftly, it signifies the bestowing of extraordinarie gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiasticall Ministerie. Thus Apollos is saide to teach the way of the Lord, knowing nothing but the baptisme (that is, the doctrine) of Iohn. Act. 18. 25. In the third sense is baptisme taken in this place, when Paul saith, Ye are all baptised into Christ.
The phrases vsed in Scripture of baptisme are strange in reason: and therefore they are to be explaned. Here it is said, Ye that are baptised into Christ, put on Christ. The reason of this speach is threefold. The first is this: the washing of the bodie with water, is an outward signe to represent to our eies and minde, the inward washing, and our vnion or coniunction with Christ: therefore they that are baptised, are said to put on Christ. The second reason is, because the washing by water seales vnto vs our inward ingrafting into Christ: for as certenly as the bodie is washed with water; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is, because baptisme is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in the right and lawfull vse of baptisme, God according to his owne promise ingrafts them into Christ that beleeue: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptisme, are said to put on Christ. In the same manner must other phrases be vnderstood; as when it is said, that baptisme saueth, 1. Pet. 3. 21. that men must be baptised for the remission of sinnes, Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3.
The second point, concernes the Matter of baptisme. Here I consider three things, the signe, the thing signified, the Analogie of both. The signe, is partly the element of water, Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie: and these two, water, and externall washing of the bodie, are the full and complete signe of baptis[illegible: 1 span]e.
Here a question may be made, Whether washing of the bodie in baptisme, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptisme of men of yeares, dipping was vsed, and that by the Apostl[illegible: 1 span] and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spirituall washing, then sprinkling. Neuerthelesse in cold coū tries, and in the baptisme of infants new borne, sprinkling is to be vsed, and not dipping, in respect of their health and life. For the Rule is, Necessitie and charitie, dispense with the Ceremoniall law. Vpon this ground, Dauid did eate the shewbread: circumcision was not alwaies the eight day, as appeares by the Israe lites in the wildernes: and for the same cause in these countries dipping may be omitted, though otherwise a sacramentall rite. And it must be remembred, that baptising signifies not onely that washing which is by diuing of the bodie, but also that which is by sprinkling.
The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vs. Thus Paul saith, that he cleanse[illegible: 1 letter]th his Church by the washing of water. Eph. 5. 6.
The Analogie, or proportion of both, is on this manner. Water resembles Christ crucified, with all his merits, S. Iohn saith, The blood of Christ cleanseth vs from all our sinnes, 1. Ioh. 1. 7. that is, the merit and efficacie of Christ crucified, freeth vs from our sinnes, and from the guilt and punishment thereof. Externall washing of the bodie, resembles inward washing by the spirit, which stands in iustification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie, signifies mortification, or fellowship with Christ in his death: the staying vnder the water, signifies the buriall of sinne: and the comming out of the water, the resurrection from sinne, to newnes of life. Rom. 6. 3, 4.
The third point concernes the Forme of baptisme. Math. 28. 19. Goe teach all nations, baptizing them into the Name of the Father, &c. I explaine the words thus: Marke, first it is faide, Teach them, that is, make them my disciples, by calling them to beleeue, and to repent. Here we are to consider the Order which god obserues in making with man the couenant in baptisme. First of all, he calls men by his word, and commands thē to beleeue and repent: when they beginne to beleeue and repent, then in the second place God makes his promise of mercie and forgiuenes: and thirdly, he seales his promise by baptisme. This diuine Order Christ signifieth when he saith, make them disciples: and [illegible: 1 span]as alwaies obserued of God. Before he made any couenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walke before me, and be vpright, Gen. 17. 1. and of his seede, he saith, they must-first doe righteousnes and iudgement, and then he will bring vpon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turne and obay, and then he will make all his promises and couenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Iewes Peter saith, Repent first, and then they shall be baptized for the remission of sinnes. Act. 2. 38. 42. And Philip saide to the Eunuch, If thou beleeuest with all thy heart, thou maist be baptized. Act. 8. 37.
The vse. By this order we see, that the commandement to beleeue and to repent, is more large and generall, then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue, and the promise is made onely to such hearers, as doe indeede turne and beleeue: therefore it is a falshood to imagine, that the promise of saluation belongs generally to all mankind.
Againe, by this order it appeares, that Repentance belongs to baptisme: and it is one of the first things that are required: and therefore it is follie to make Repentance a distinct meanes of saluation, and a distinct sacrament from baptisme.
Thirdly, if it be demanded, why so many persons that haue bin baptized, liue for all this, as if they had not bin baptized in the common sinnes of the world, like prophane Esaus: and yet doe comfort themselues in their baptisme? Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme: but they deale preposterously, ouerslipping the commandement of repenting and beleeuing, and in the first place lay hold of Gods promise made to them in baptisme. This is the cause of so much prophanesse in the world.
Againe, there be many persons that haue bin baptized, who neuertheles cannot abide to heare and read the word of God: and the reason is, because they obserue not the order of their baptisme, first of all to become disciples, and then to lay hold of the promises of God.
They likewise are to be blamed, that bring vp their youth in ignorance. For they are baptized vpon condition that they shall become disciples of Christ, when they come to yeares of discretion. And they are by this meanes barred from all the mercies of God: for we must as good disciples obay the commandement that biddes vs turne and beleeue, before we can haue any benefit or profit by any of the promises of God.
Lastly, we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme, which is first of all to turne vnto God, according to all his lawes, and secondly vpon our conuersion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and haue true fellowship with God, if we beginne where he beginnes in making of his couenant with vs, and end where he ends. And this we must doe not onely in the time of our first conuersion, but also afterward in the time of distresse, and affliction, and at such times as by frailtie we fall and offend God. In a word, if for practise we alwaies keepe our selues to this order, we shall find true comfort in life and death.
It followes, Baptizing them into the name, or in the name of the Father, Sonne, and holy Ghost. These words signifie: first, to bap tize by the commandement and authoritie of the Father, Son, and holy Ghost: secondly, to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or deede, doe it in the name of our Lord Iesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him, and that he is receiued into the houshold or familie of God, as a child of God, a member of Christ, and the temple of the holy Ghost. Thus Iacob faith in the adoption of Ephraim and Manasses, Let them be mine, and let my name be called vpon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.
Here we see what is done in baptisme; the Couenant of grace is solemnised betweene God and the partie baptised. And in this couenant some actions belong to God, and some to the parties baptised. Gods actions are two. The first is, the making of promise of reconciliation, that is, of remission of sinnes, and life euerlasting to them that are baptised, and beleeue. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward seale, is the washing by water: and this washing serues not to seale by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing is by the earnest of Gods spirit. Eph. 1. 13. The action of the partie baptized, is a certaine stipulation, or obligation, whereby he binds himselfe to giue homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are beleeued, and in Obedience to all his cō mandements. The signe of this obligation is, that the partie baptized willingly yeelds himselfe to be washed with water.
It is not saide in the name of God, but in the name of the Father, Sonne, and holy Ghost, to teach vs the right way to know and to acknowledge the true God. This Knowledge stands in sixe points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authoritie, will, and worship of all three. And elswhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this one true God, is the Father, Sonne, and holy Ghost. A mysterie vnsearchable. The third, that these three are really distinct, so as the Father is first in order, the Sonne the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, Ioh. 5. 19. and specially in the act of reconciliation, or couenant making. For the father sends the sonne to be our Redeemer: the sonne workes in his owne person, the worke of redemption: and the holy Ghost applies the same by his efficacie. The fift is, that they are all one in worship: for the Father, Sonne, and holy Ghost, are ioyntly to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himselfe, but as he hath reuealed himselfe vnto vs in the couenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and seeke to grow in the knowledge and experience of this.
It may be demanded, whether baptisme may not be administred in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true forme of baptisme is here prescribed. If it be said, that Peter biddes them of Ierusalem, repent and be baptized into the name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set downe not the forme of baptisme, but the ende and scope thereof, which is, that we may attaine to true fellowship with Christ.
The fourth point is, concerning the endes of baptisme, which are foure. The first is, that baptisme serues to be a pledge vnto vs in respect of our weaknes, of all the graces and mercies of God, and specially of our vnion with Christ, of remission of sinnes, and of mortification. Secondly, it serues to be a signe of Christian profession before the world: and therefore it is called the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serues to be a meanes of our first entrance or admission into the visible Church. Lastly, it is a meanes of vnitie. Read Eph. 4. 5. 1. Cor. 12. 13.
The fifth point concernes the Efficacie of baptisme. Of which there be foure necessarie questions. The first is, whether the Efficacie of baptisme extend it selfe to all sinnes, and to the whole life of man? For answer, I will set downe what we teach, and what the Papists. We teach, that the vse of baptisme inlargeth it selfe to the whole life of man, and that it takes away all sinnes past, present, and to come: one caution remembred, that the partie baptised, stand to the order of baptisme, which is, to turne vnto God, and to beleeue in Christ, and so to continue by a continuall renouation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture speakes of them that had long before bin baptised, and that in the time present, baptisme saueth, 1. Pet. 3. 21. and, ye are buried by baptisme, into the death of Christ. Rom. 6. 4. And in the future tense it is saide, he that beleeueth, and is baptised, shall be saued. And Paul saith, that the Church is cleansed with the washing of water, that it may be presented glorious and without spot vnto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after, which it had before the administration thereof. Secondly, the couenant of grace is euerlasting, Isa. 54. 10. Hos. 2. 19. and the couenant is the foundation or substance of baptisme: therefore baptisme is not to be tied to any time: but it must haue his force, so long as the couenant is of force. And this appeares by the example of the Galatians, who are now fallen away to an other gospel after their baptisme, and yet are instructed and directed by their baptisme. Lastly, it hath bin the doctrine of the ancient Church, that all sinnes are done away Aug. de [illegible: 2 letters]pt. & concup. l. 1. c 33. ad Bon. l. [illegible: 1 word]. c. [illegible: 1 letter]3. by baptisme euen sinnes to come.
The doctrine of the Papists is, that baptisme takes away all sinnes that goe before the administration thereof: and that sinnes after baptisme are not taken away by baptisme, but by the Sacrament of pennance. But the doctrine is erronious, as may appeare by the arguments which they vse.
Argum. first. Circumcision had no vse after the administration thereof, for the abolishing of sinne. Therefore neither hath baptisme. Ans. Circumcision had. And this appeares; because the Prophets put the Iewes in minde of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.
Arg. 2. The Apostles vsed to call them that sinned after baptisme, to confession of sinne, and to repentance, or pennance. Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs: for in so doing they bring men to their baptisme, and to the order set downe there, which is, that the partie baptised, must first of all turne to God, and beleeue in Christ: and there is no new order set downe afterward, but onely a renewing of this first baptismall order, both in the Ministerie of the word, and in the supper of the Lord. And whereas they make a distinction of pennance the vertue, and pennance the sacrament, placing the vertue before and after baptisme, and the sacrament onely after: for this, they haue no word of God.
Arg. 3. If a man be inlightned, that is, baptised; and then fall againe, he cannot be renewed by repentance, which is in baptisme. Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme, but of them [non-Latin text not transcribed]. that fall away by an vniuersall Apostasie, denying Christ. For it is said, v. 7. that they crucifie Christ againe, that is, crucifie Christ crucified, and so make a mocke of him, and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe, the text speakes not particularly of repentance in baptisme, but of all repentance whatsoeuer; yea of repentance after baptisme. For there is no place for repentance where Christ is renounced.
Arg. 4. Pennance (as Hierome saith) is a second table after a shipwracke. Ans. Repentance indeede is a second table or bord, whereby a sinner fallen from his baptisme returnes againe to it, and so comes to the hauen of euerlasting happines. Thus then we see that baptisme is the true sacrament of repentance: for repentance pertaines to the inward baptisme.
The vse. If baptisme serue for the whole life of man: then if thou be in any miserie or distresse, haue recourse to thy baptisme, and there shalt thou finde thy comfort, namely, that God is thy God if thou truly turne and beleeue in him. Secondly, remember euery day the obligation of homage, wherewith thou hast bound thy selfe to God; specially in thy temptations remember it: and see thou stand to it, and make it good.
The second question is, whether baptisme abolish Originall sinne, or no? The answer of the Papist is, that it doth: so as in the partie baptised, there remaineth nothing that God may iustly hate: and therefore he saith, that Originall sinne after baptisme, ceaseth to be sinne properly. We teach, and are to hold, that the perfect and intire baptisme (in which the outward and inward baptisme are ioyned together) abolisheth the punishment of sinne, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute Originall sinne to them that are in Christ: secondly, in respect of dominion; because Originall sinne raigneth not in them that are regenerate. Neuerthelesse, after baptisme, it remaines in thē that are baptised, and is still, and that properly, sinne. Paul saith, Rom. 7. 20. If I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me doth it. Here marke, Paul calls concupiscence in himselfe after regeneration, sinne; and that properly: because he saith it is the same that maketh men to sinne. And Col. 3. 5. he saith, Mortifie your earthly members: and among the rest he nameth, euill concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes. Therefore after baptisme some portions remaine still of the old man, or of originall sinne. S. Iohn saith, 1. Ioh. 1. 8. If we say we haue no sinne, we deceiue our selues. Answer is made, that this is spoken of veniall, or small sinnes: but how can they be small sinnes that are to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sinne in them: for they haue no actuall sinnes. Lastly, Christ saith, Ioh. 13. 10. He that is all washed, must haue his feete, that is, his carnall affections, washed. Here obserue two things. One, that defilements of sinne remaine in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our pennance.
The grounds of Popish doctrine in this point, are two. The first is this. They make three degrees of Concupiscence. The first is, the pronesse in the flesh to rebell against the law of the minde, or the pro[illegible: 1 letter]esse to euill. The second, stands in the first motions to sinne, which goe before consent of will. The third, stands in acts of lust ioyned with consent of will. This third, they say, is forbidden in the moral law, which forbids and condemnes voluntarie concupiscence: and the two first are not. Because (as they speake) concupiscence it selfe with the first motions are not in mans power: and therefore they are rather to be tearmed defects or infirmities, then sinnes: and that men are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an euident truth that Concupiscence with the first motions thereof to euill, is condemned in the Morall law. It is a Principle in expounding the law: where any actuall sinne is forbidden, there all causes, occasions, & furtherances thereof, are likewise forbidden. Therefore considering actuall concupiscence ioyned with consent, is forbidden in the law, Originall concupiscence with the first motions thereof, beeing causes of the former, are likewise forbidden. And Paul saith, he had not knowne Lust to be sinne, vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sinne: for thus much the light of nature teacheth: therfore the law speakes of an higher degree of lust, namely, of lust going before consent.
The second ground is this. When sinne is remitted, it doth not make men guiltie, but ceaseth to be a fault: Originall sinne therefore ceaseth to be sinne after baptisme. Ans. Though actuall guilt be taken away, yet potentiall guilt remaineth, namely, an aptnes in Originall sinne, to make men guiltie: and though it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it selfe.
The vse. If Originall sinne remaine after baptisme to the death, then we must humble our selues, and vse to the very death, the plea of mercie and pardon, denying our selues, and resting on Christ.
Againe, if persons baptised be sinners to the death, it may be demaunded, what difference there is betweene the godly and vngodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sinnes past, with a detestation of them: and withall there is a Purpose in them to sinne no more, and with this purpose there is ioyned an endeauour to please God in all his commandements: so as if they doe sinne, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the vngodly man doe.
The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits; and this it doth by his signification. For it serues as a particular and infallible certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall saluation. And whereas the Minister, in the name of God, applies the promise of mercie to him that is baptised, it is indeede as much as if God should haue made a particular promise to him. In this regard, baptisme may well be said to conferre grace, as the Kings letters are said to saue the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew fauour. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: and by this pledge faith is confirmed, which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vseth the signe aright, shall receiue the thing signified: I (saith the partie baptised, beeing of yeares) vse the signe aright in faith and repentance: therefore I shall receiue the thing signified, remission of sinnes, and life euerlasting. A king saith to his subiect, He that brings the head of such a traytour, shall haue a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that hath the head may say, Here is a thousand pounds, or, this will bring me a thousand pounds, because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God confirs grace (for it is the power of God to saluation to them that beleeue) and this it doth by signifying the will of God, by the eare to the mind: now euery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace by vertue of his signification, and by reason it is a pledge by the appointment of God, of his mercie and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer. It is not an instrument hauing the grace of God tyed vnto it or shut vp in it: but an instrument to which grace is present by assistance in the right vse thereof: because in & with the right vse of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument.
The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which passeth away when the action is ended: others say, it hath no Thom. Summ. p. [illegible: 1 word] q 62. art. 4. Bellar. de Sact. l. 2. c. 11. vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not haue made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated and exalted aboue the condition of all creatures: neuertheles vertue to giue life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments haue vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought: and Ministers of sacraments are workers of miracles, which may not be said.
Againe, their doctrine is erronious, in that they teach, that the outward act in the Sacrament performed by the Minister, cōfers grace, where there is no gift of faith to receiue that which is conferred: contrarie to that saying, Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie: but this disposition serues onely to take away impediments, and not to inable vs to receiue that which God giueth.
The vse. We must not thinke it sufficient that we come to the Church, heare Gods word, and pray, contenting our selues in the worke done. For thus shall we deceiue our selues: but in doing these acts of religion, we must in our hearts turne vnto God, and by faith imbrace his promises: otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2.
Againe, if the vsing of the element in the sacrament doe not conferregrace, then be assured that charmes, and spells, be the words neuer so good, haue no vertue in them to doe vs good but by diabolicall operation.
The last question is, whether baptisme imprint a Character or marke in the soule, which is neuer blotted out? Ans. In scripture there is a twofold marke of distinction, one visible, the other inuisible. Of the first kind, was the blood of the paschall lambe, in the first passeouer: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slaine. Of this kind is baptisme: for by it Christian people are distinguished from Iewes, Turkes, and infidels. The inuisible marke, is twofold. The first, is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath this seale, The Lord knowes who are his. By vertue of this, Christ saith, I know my sheepe, Ioh. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing els but the imprinting of the image of God, in the soules of men: and by this beleeuers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs; because it is the lauer of regeneration.
The Papists haue deuised another worke, which they call the Indeleble character: and they make it to be a distinct thing from regeneration: and they say it is imprinted in the soules of all men, good and bad, and remaines in them when they are condemned. What this marke should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a meere fiction of the braine of man.
The sixt point to be handled concernes the Necessitie of baptisme. Here we must put difference betweene the Couenant of grace, and baptisme, which is the confimation or seale of the couenant. To make couenant with God, and to be in the said couenant, is absolutely necessarie to saluation: for vnles God be our God, and we the seruants of God, we cannot be saued.
Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who hath inioyned vs to vse it: secondly, in respect of our weakenes; who haue neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to saluation, for the want of baptisme (when it canbe had) doth not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent afterward: for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saued. The theese vpon the crosse, and many holy martyrs, haue died without baptisme, and are in the kingdome of heauen.
It is obiected, that the male child, which is not circumcised must (by God commandement) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptised must also be cut off. Ans. The text is spoken and meant not of infants, but of men of yeares, who beeing till then vncircumcised, despise the ordinance of God, and refuse to be circumcised. And this appeares by the reason following: for he hath made my couenant void: now infants doe not this, but their parents, or men of yeares.
Secondly, the speach of Christ is obiected, Ioh. 3. 5. Except a man be borne of water and the holy Ghost, he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withall giues an exposition of them, on this manner. Thou art a Pharisie, and louest much washing: but if thou wouldest enter into the kingdome of heauen, thou must be washed with cleane water, that is, borne anew by the holy Ghost. Againe I answer, that if the words be meant of baptisme, they carrie this sense. The kingdome of heauen doth not signifie life eternall, but the Church of the new Testament, and that in his visible estate, Mark. 9. 1. and baptisme makes men visible members of the Church, and regeneration by the spirit, makes them true and liuely members. Here then baptisme is made necessarie, not in respect of eternall life, but in respect of our admission and entrance into the Church, whereof it is now the onely meanes.
The seauenth point, is touching the Circumstances of baptisme, which are fiue. The first, concernes the persons which are to administer baptisme, of whome I propound foure questions.
The first is, whether not onely Ministers of the word, but also lay-persons (as they are called) or meere priuate men, may administer baptisme? Ans. Ministers of the word onely. For to baptize is a part of the publike Ministerie, Matth. 28. 18. Goe teach all nations baptizing them. And marke how preaching, and baptising are ioyned together: and things which God hath ioyned, no man may separate. Againe, he that must performe any part of the publike Ministerie, must haue a calling, Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines. And whatsoeuer is not of faith, is sinne: now the Administration of baptisme by priuate persons is without faith. For there is neither precept, nor fit example for it in the word of God.
The example of Zippora is alleadged, Exod. 4. 28. who circumcised her child. Ans. The example is many waies discommendable. For shee did it in the presence of her husband, when there was no neede: shee did it in hast, that shee might haue preuented her husband: shee did it in anger: for shee cast the foreskin at the feete of Moses. And it seemes shee was no beleeuer, but a meere Madianite. For shee contemned circumcision, when shee called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seemes, Moses either put her away, or shee went away when he went downe to Egypt.
Againe, it is obiected, that priuate persons may teach: and therefore baptize. Ans. Priuate teaching, and Ministeriall teaching are distinct in kind, as the authoritie of a master of a familie, is distinct in kind from the authoritie of a Magistrate. A priuate person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is mooued to doe it by the law of charitie: but Ministers when they teach, are mooued to teach by speciall calling, and they doe it with authoritie, as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe, though a priuate man might dispense the word alone: yet doth it not follow that he may administer both the word and the seale thereof: both which are ioyned in baptisme, and ioyntly administred.
The second question is, whether baptisme administred by a wicked man, or an here[illegible: 2 letters]ke, be indeede true baptisme? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister, and keepe the right forme in baptising, according to the institution, it is true baptisme. The Scribes and Pharisies the chiesest doctours of the Iewes, were not of the tribe of Levi, but of other tribes: and they were indeede, euen the best of them, but herelikes and Apostataes, and consequently to be deposed and excommunicate: neuertheles, because they were in the place of good teachers, and fate in Moses chaire, that is, taught sundrie points of Moses doctrine: therefore Christ saith, heare them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.
Vpon the same ground the same answer is to be made, if it be demanded, whether baptisme administred by him that cannot preach, be of force or no? It were indeede to be wished that all Ministers of holy things, were preachers of the word: neuerthelesse, if such as preach not, stand in the roome of lawfull pastours, and keepe the forme of baptisme, it is baptisme indeede.
The third question is, whether an Intention to baptise, be necessarie in him that baptiseth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoeuer the minister intend. Paul reioyced that Christ was preached, though many preached him of enuie or contention, intending no good. Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is meere bread, and not the bodie of Christ: and consequently the people adore not Christ, but an idol. The intention therefore of the minde is not necessarie, so be it the Institution be obserued. And the efficacse of the sacrament depends not on the will of man, but on the will of God.
The last question is, what is the dutie of the Minister in baptising? Ans. He stands in the roome of God: and what he doth according to the Institution, it is as much as if God himselfe had done it with his owne hand from heauen. And therefore, whē the Minister applieth water, (which is the signe & pledge of grace,) to the body, he doth withall applie the Promise of remission of sinnes, and life euerlasting, to the partie baptised. And that is as much as if God should say to the partie, calling him by his name, I freely giue vnto thee the pardon of thy sinnes, and life euerlasting, vpon condition thou keepe the order set downe in baptisme, which is, to turne vnto me, and to beleeue in Christ. Here we see a ground of speciall faith: for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer: euery particular beleeuer is againe by a speciall faith to receiue the promise. Againe, the consideration of this which God hath done for vs in baptisme, must mooue vs seriously to turne vnto him according to all his lawes, and by faith of our hearts to apprehend his mercifull promises, and to rest on them. For when God shall speake vnto vs particularly, and as it were, assure vs of his mercies with his owne hand and seale, we must needs be much mooued and affected therewith.
The second circumstance is concerning the persons to be baptised: and they are all such as be in the Couenant, in likelihood, or in the iudgement of charitie. For the seale may not be denied to them that bring the tables of the couenant. And they are of two sorts; Men of yeares, and Infants.
Men of yeares that ioyne themselues to the true Church, are to be baptised: yet before their baptisme, they are to make confession of their faith, and to promise amendment of life. Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith, and Amendment of life in them that are baptised, are to be vnderstood of men of yeares.
Infants of beleeuing parents are likewise to be baptised. The grounds of their baptisme are these. First, the commandement of God, Matth. 28. 18. Baptize all nations, &c. in which wordes the baptisme of infants is prescribed. For the Apostles by vertue of this commission baptised whole families. Act. 16. 31. and 38. Againe, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptisme in the new Testament, succeedes in the roome of Circumcision. Col. 2. 11. therefore baptisme of infants is likewise commanded. The second ground is this: Infants of beleeuing parents, are in the couenant of grace: for this is the tenour of the couenant, I will be thy God, and the God of thy seede, Gen. 17. 7. It may be said, that this promise was made in this sort onely to Abraham, because he was to be the father of the faithfull. Ans. It pertaines to all beleeuing parents. Exod. 20. God promiseth to shew mercie to thousands of them that loue him. Act. 2. 39. Peter saith to the Iewes that heard him preach, The promises belong to you, and to your children. Paul saith, If the parents beleeue, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Couenant: now they are holy: because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified, secret iudgements (in the meane season) left to God. Now then because infants are in the couenant, they are to be baptised. For this is the reason of S. Peter: To whome the promises belong, to them belongeth baptisme: but to you and your children belong the promises: therefore you and your children are to be baptised. Act. 2. 38, 39.
It may be obiected, that we cannot tell, whether infants be indeede the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of yeares: for we knowe not whether they be indeede the children of. And therefore we may by the like reason exclude them from all sacraments. Againe, we are to presume (in all likelihood) that infants of beleeuing parents, are the children of God, because in their conception and birth, God begins to manifest his election: shewing himselfe a God not onely to the parents, but also to their seed.
Secondly, it is obiected, that infants haue no faith; and consequently, that baptisme is vnprofitable vnto them. Ans. Some thinke, they haue faith, as they haue regeneration, that is, the inclination or seede of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receiue the promise of God, both for themselues & their children: And thus to be borne in the Church of beleeuing parents, is in stead of the profession of faith. To this second opinion I rather incline, because it is the auncient and receiued doctrine of the Church.
Thirdly, it is alleadged, that infants know not what is done, when they are baptized. Ans. For all this, baptisme hath his vse in them: for it is a seale of the couenant, and a meanes to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himselfe and his children: at the time of the sealing, the children know not what is done; and yet the purchasse is not made in vaine for them.
It may be demanded, whether the children of Turkes and Iewes are to be baptized? Answ. No: because the parents are forth of the couenant.
Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, sonne, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacie, and to be gathered out of it: and for this cause, baptisme remaines still in the Church of Rome. For this cause I thinke, that infants of professed Papists may be baptized, two cautions obserued: the first, that the foresaid parents desire this baptisme: the second, that there be sureties which promise the education of the child in the true faith.
Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in iudgement true religion, and denie it in their liues, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, (whereof many were wicked) were circumcised. And we must not onely regard the next parents, but also the auncestours: of whome it is said, If the roote be holy, the branches are holy, Rom. 11. Vpon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the parents. And there is no reason that the wickednesse of the parent, should preiudice the childe in things pertaining to life eternall.
Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be any beside the parents to answer for the child. For the parents after excommunication remaine still (for Right) members of the Church, hauing still a right to the kingdome of heauen: out of which they are not cast absolutely, but with condition, vnlesse they repent: and in part; that is in respect of communion, or vse of their libertie, but not in respect of right or title: euen as a freeman of a corporation imprisoned, remaines a freeman, though for the time he hath no vse of his libertie.
The third Circumstance concernes the time. Here one question may be mooued: How oft baptisme is to be administred? Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man: and we are but once borne againe, and once ingrafted into Christ. Here let it be obserued, that the gift of regeneration is neuer vtterly extinguished: for if a man be the second time borne againe, he must be baptized againe and againe: because baptisme is the sacrament of insition. It may be said, that a man may remain stil ingrafted into Christ, & by his own wickednesse make himselfe a dead member. I answer, that all the members of the mysticall bodie of Christ, are liuing mē bers. The spirituall temple is made of liuing stones, 1. Pet. 2. 5. And marke what Paul saith, all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ: nowe there is no part of the bone and flesh of Christ that dieth.
The last Circumstance is touching the place: & that is, the publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie, and a dependance vpon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptisme: and lastly, the said congregation is by praier to present the infant baptized vnto God, and to intreat for the saluation thereof, the praier of many beeing most effectuall.
The eight and last point followes, concerning the vse of baptisme. And first of all, our baptisme must put vs in minde, that we are admitted and receiued into the family of God: and consequently, that we must carrie our selues as the seruants of God. And that we may doe so indeede, we must deuide our liues into two parts, the life past, and life to come. Touching the life that is past, we must performe three things. The first is Examination, whereby we must call our selues to an account for all our sinnes, euen from the cradle: the second is Confession, whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes, in the prefence of God, accusing and condemning our selues for them. The third is Deprecation, whereby we are to intreat the Lord, in the name of Christ, and that most instantly from day to day till we receiue a comfortable answer, in the peace of conscience, and ioy of the H▪ Ghost.
And for the life to come, there must be two things in vs the first is, the Purpose of not sinning; and it must be a liuely and distinct purpose, daily renewed in vs, euen as we renewe our daies: so as we may say, if we sinne it is against our purpose and resolution. The second is, an indeauour to performe new obedience, according to all the commandements of God. These things if we doe, we shall shewe our selues to be the seruants of God. And of all these things, baptisme must be (as it were) a daily sermon vnto vs: and so oft to thinke on them, as oft as we thinke or speake of our names giuen vs in baptisme. This is the doctrine of Paul, who teacheth vs that we must be conformable to the death and resurrection of Christ, because we haue beene baptized. Rom. 6. 3, 4.
Againe, our baptisme into the name of the father, &c. must teach vs, that we must learne to know and acknowledge God aright; that is, to acknowledge him to be our God, and father in Christ: to acknowledge his presence, and therefore to walke before him; to acknowledge his prouidence, and therefore to cast our care on him; to acknowledge his goodnesse and mercie, in the pardon and free forgiuenesse of our sinnes.
Thirdly, Our baptisme must be vnto vs a storehouse of all comfort in the time of our need. If thou be tempted by the deuil, oppose against him thy baptisme in which God hath promised and seal[illegible: 1 letter]d vnto thee the pardon of thy sinnes, and life euerlasting. If thou be troubled with doubtings and weaknes of faith, consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee. We vse often to look vpon the wills of our fathers and grand-fathers, that we may be resolued in matters of doubt: and so, often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme, and thou shalt the better be resolued in the middest of all thy doubts. If thou lie vnder any crosse or calamitie, haue recourse to thy baptisme, in which God promised to be thy God, and of this promise he will not faile thee.
Lastly, if a man would be a student in diuinitie, let him learne & practise his baptisme. Commentaries are needefull to the studie of the scriptures: and the best commentarie to a mans owne selfe is his owne baptisme. For if a man haue learned to know ought and to practise his owne baptisme, he shall the better be able to vnderstand the whole: and without this helpe, the scriptures themselues shall be as a riddle vnto vs.
The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye haue put on Christ: and all are one in Christ. The phrase which Paul vseth, is borrowed from the custome of them that were baptised in the Apostes daies, who put off their garments, when they were to be baptised, and put on new garments after baptisme. To put on a garment, is to apply it to the bodie, and to vse or weare it. And to put on Christ, is to be ioyned neerely to Christ, and to haue spirituall fellowship with him. Here then the foundation of our adoption is in two things, our vnion with Christ, & our communion with him. Of which we are somewhat to be aduertised for the better vnderstanding of the text.
The vnion with Christ, is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this coniunction is in truth a reall coniunction. Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for thus all families and friends are one: and they of Ierusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many beleeuers as there are, so many distinct persons are there: & euery one of them distinct from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heauen and shall there abide till the last iudgement: whereupon it cannot be mixed or compounded with our substances. Lastly, beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead, or manhood vnto vs. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man. S. Iohn saith, that Christ dwells in vs and we in him by the spirit. 1. Iohn 3. 23. For the better conceiuing of this, suppose a man whose head lies in Italie, his armes in Germanie, and Spaine, his feete in England: suppose further that one and the same soule extends it selfe to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soule, and all concurre as members to one and the same bodie: euen so, all the Saints in heauen, and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them, are all one in Christ.
The second question is, how are all beleeuers made one with Christ? Ans. By a donation on Gods part whereby Christ is giuen vnto vs, and by a receiuing on our part. The donation is whereby Christ is made ours for right, so as a man may say truly, Christ is mine with all his benefits. Of this donation 4. things are to be obserued. The first is, that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued: the Godhead of Christ is giuen to vs, not in respect of substance which is incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really giuen to the beleeuing heart. Ioh. 6. 54, 56. By it we receiue eternall life from the godhead, and by it God is ioyned to man, and man to God. The second is, that Christ giues his merit and satisfaction to them that beleeue. And this satisfaction imputed, is the couer wherby our sinnes are couered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life: and thus he makes vs put off the old man, and put on the new man, created after God in righteousnes and holines, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits.
Of our receiuing of Christ giuen by God, two things must be obserued: one is, that we must there receiue Christ, where God offers and giues him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receiue Christ; and this receiuing is done by a supernaturall act of the minde, whereby we beleeue Christ with his benefits to be ours. Ioh. 1. 12. Thus we see how we are one with Christ, and Christ with vs.
Communion with Christ is, when we haue, possesse, and inioy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speakes Salomon at large in the Song of songs, and Dauid. Psal. 45.
The vse. In that we are to put on Christ, we are put in mind to consider our fearefull nakednes. What is that? Ans. There is a nakednes of creation, and a nakednes following the fall. The nakednes of creation is, when the bodie without all couering, is in health, full of glorie and maiestie, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocencie, of good conscience, of the fauour of God, and affiance in him. For these are (as it were) the couerings of the foule. Outward nakednes is, when the bodie beeing vncouered, is full of deformitie and shame. Now that inward nakednes of heart is noted as a speciall euill, Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues. For by it, we are desormed and odious in the eye of God.
Secondly, we are here put in minde to haue a speciall care of the trimming and garnishing of our soule. And for this cause we must put on the Lord Iesus, Rom. 13. 14. And that is done two waies. First, by vncouering our nakednes before God, and by praying him to couer it. To vncouer our shame, is the way to couer it. Psal. 32. 1, 2, 3. The second way is, to subiect our selues to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne: we haue yeilded our selues to be his guests: and there is a time when the king will take a suruay of all his guests, whether they haue the wedding garment, which is Christ himselfe: and they which are not clad with this robe, shall be cast into vtter darknes. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands. If we would then liue, we must lappe and infold our selues in them. The rather I speake this: because in these daies men and women are intoxicated with a spirituall drunkennes, or rather madnesse, whereby they are alwaies tempering and trifling about their bodies, and let their soules lie naked. It may be said, we haue all put on Christ in baptisme. I answer: we haue had in England peace and prosperitie this 43. yeares: and we haue liued all this while, as it were in the warme sun-shine: and therfore many of vs (no doubt) haue worne this garment very loosely.
Thirdly, there is a great temptation arising vpon the consideration of our owne indignitie. For when our sinnes come to our remembrance, they driue vs from the presence of God, and make vs that we dare not pray. Now the remedie is this. We must come clothed with Christ into the presence of God: we may not come in our owne names, but we must come in his name and present the merit of Christ vnto the father, euen as if we were one and the same person with him. Thus shall we be accepted.
Fourthly, it may be demanded, what we must doe for our selues in the time of plague, famine, sword? We must put on Christ, then shall we walke in safetie in all dangers. This garment serues not onely for a couering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common iudgement, beeing clothed with Christ, there is no more hurt done to vs then to him: and he carrieth vs in his brest, as if we were part of his bowells.
Lastly, though we be clothed with Christ in baptisme, yet we must further desire to be clothed vpon. 2. Cor. 5. 4. In this life we are clad with the iustice of Christ, 1. Cor. 1. [illegible: 1 letter]0. this is one garment. In the life to come, we shall be clad with immortalitie. This is the second garment to be vpon the former.
William Perkins, Commentary on Galatians 1-5 (1604), Galatians 3:17-27. Public domain.
Galatians3:28
V. 28. There is neither Iewe nor Grecian, &c. These words (as I haue said) containe an answer to an obiection, which is this: If all beleeuers among the Gentiles be children of God, and all put one Christ, then there is no difference betweene Iewe and Gentile, and the prerogatiue of the Iewe is nothing. Paul answers thus: there be sundrie differences of men in respect of nation, condition, sexe: yet in respect of Christ, all are one, Moreouer, I haue shewed, that these words containe the groūd of the Adoption of the Galatians, which is an vnion with Christ, whereby all beleeuers are made one with him. There remaine other things to be added.
By occasion of this text, two questions are mooued, the answer whereof, serues much to cleare the meaning of Paul. The first is, whether Magistracie and gouernment be necessarie in the societies of Christians? Ans. Yea: Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God, saith the prophet, Isai 49. 23. Paul bids vs praie for Kings, and all in authoritie, that we may line in peace and godlines, 1. Tim. 2. 1. The fift commandement, Honour thy father, &c. requires subiection to authoritie: and this commandement is eternall.
Obiect. I. All beleeuers are one in Christ: therefore there is no subiection among them. Ans. Beleeuers are vnder a twofold estate or regiment: the first is, the Regiment of this world, in ciuill societie: the second is, the regiment or the kingdome of heauen, which stands in iustice, peace of conscience, ioy in the holy Ghost. In the first estate, there are sundrie differences of persons that beleeue: some fathers and mothers, some children, some masters and seruants, some magistrates and subiects. In the second estate, there are no outward differences of men, but all are members of Christ, and all one in him. Thus must the text be vnderstood.
Obiect. II. Beleeuers are gouerned by Gods spirit, and therefore outward gouernment by magistrates is needlesse Answ. In the visible Church, hypocrites are mingled with true beleeuers, and they are not gouerned by Gods spirit, but by the spirit of the deuill: and therefore in respect of them, ciuill authoritie is requisite. Againe, true beleeuers are but in part gouerned by the spirit, for the time of this life. And for this cause, ciuill gouernment is requisite, for the ordering of the outward man, and for the protection of the Church.
Obiect. III. They that are in Christ, are freed from sinne, and consequently, from subiection which followes vpon sinne. Answ. Subiection is either politique, or seruile. Politicke is, when men are subiect for their own good: and this was before the fall, yeilded by Eve to Adam. Seruile subiection, when they are subiect for the good of their masters: and this onely comes of sinne. Againe, subiection with ioy was before the fall: subiection ioyned with paine and miserie, followes vpon sinne: Gen. 3. 16.
The second question is, whether bondage, in which some are Lords, others bond-men, or slaues, may stand with Christian religion? Answ. It may, in the countries where it is established by positiue lawes, if it be vsed with mercie and moderation. Righteons Abraham had in his owne house, bondslaues: Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites, Leuit. 25. 45. Paul saith, If any man be calied beeing a seruant or bondman, let him not care for it, 1. Cor. 7. 21.
Obiect. I. Be not seruants of men, 1. Cor. 7. 23. Ans. That is, in respect of conscience, the subiection whereof must be reserued to God.
Obiect. II. Christians haue libertie by Christ: and where libertie is, there may be no bondage. Answ. Christians obtaine by Christ spirituall libertie in this life, and bodily libertie in the life to come.
Obiect. III. Bondage is against the lawe of nature. Answ. Against the law of pure nature, created in innocencie, not against the lawe of corrupt nature, the fruite whereof is bondage.
Obiect. IU. All are one in Christ: therefore the difference of bond men and free-men must cease. Ans. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, and in regard of ciuill order.
The sense then of the text is this. There are distinctions of men in respect of nation, some Iewes, some Gentiles: in respect of condition, some bonde, some free, some rich, some poore, some in authoritie, some in subiection, &c. in respect of sexe, some men, some women: yet in Christ Iesus, all are euen as one man.
The vse. By this text we may expound another, 1. Tim. 2. God would haue all men to be saued: that is, not all particular persons vpon earth, but all kinds. For here Paul saith, all are one in Christ: that is, men of all nations, of all conditions, and of all sexes.
Againe, the name (Jewe) apposed to Gentiles, signifies not onely men of the tribe of Iuda, but all circumcized persons of all tribes, Rom. 2. 28. and thus it is all one with an Israelite. And thus we see howe to expound the place of scripture, 2. Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel. The words Iuda, and Israel, are sometime opposed, Iuda signifying the kingdome of the two tribes, Iuda and Beniamin: and Israel signifying the 10. tribes. Sometimes againe, they are Synonima and are put one for another, as Psalm. 114. 1, 2. and in this text. And Iuda at this time was indeed the true Israel of God, and Iehosaphat without any fault in the text (as some suppose) is truely called king of Israel.
Thirdly, they which are of great byrth and of heigh condicion, must be pnt in mind not to be heigh minded, nor to dispise them that are of lowe degree, for all are one in Christ: the obscure and base person hath as good part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift vp his hart against his brethren. Deut. 17. 20. rich men (saith Paul) must not be high minded. 1. Tim. 6. 17. Iob would not despise the cause of his handmaid. Iob. 31. 13. Naaman a great man, respected the counsell of his seruants. 2. King. 5. 13.
Fourthly, all beleeuers must be on hart and mind. 1. Cor. 1. 10. In the kingdome of Christ the wolfe and the lamb dwell together. Isai. 11. 6. And good reason: for all are on in Christ. And we haue great cause to be humbled, when schismes, coutentions, and differences arise in points of religion. For that shewes that hypocrites are mingled with true beleeuers, and that we are but in part (as yet) vnited to Christ.
Lastly, hence we learne not to hate any man, but alwaies to carrie in mind a purpose to doe good to all by thought, word, and deed, and to doe good to men in respect of their names, their goods, their liues. And this wholy mind and purpose, must alwaies beare sway in vs. there is no hurt in the mount of the Lord. Isai 1[illegible: 1 letter]. 9. Men turne their swords & speares into mattocks & sithes, that are of the kingdom of Christ. Isai, 2. 4. because they are one with Christ by the bond of on spirit.
William Perkins, Commentary on Galatians 1-5 (1604), Galatians 3:28. Public domain.
Galatians3:29
v. 29. And if ye be Christs, then are ye Abrahams seed and heires by promise.
Before, Paul had taught v. 7. 8. 9. that all beleeuing gentiles were the children of Abraham, and not the Iewes only. Here he returnes to the same point againe and prooues it by a new Argument, thus. Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ, are parts of him and one with him: therefore they also are children of Abraham and heires of all the blessings of God.
The intent of Paul in these words, is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification: it may be framed thus. As Abraham was iustified, so are all they that beleeue in Christ, instified: for they are Abr[illegible: 2 letters]ams children and succeed him v. 29. but Abraham was iustified by faith without workes; therefore all beleeuers in Christ are so iustified. Let the Argument be obserued: for it makes against the Papist, who, if he studie till his head and heartake, shall neuer answer it.
In this verse, Paul sets down the fruit and banefit, that comes by the gift of adoption, to them that beleeue. And that is, to be children of Abraham, and heires of all the blessings of God. And therefore learne here one golden lesson; namely, that the basest person that is, if he beleeue in Christ, is in the place of Abraham, and succeeds him in the inheritance of the kingdom of heauen. Some man may say; O this is excellent comfort, if I might know that I were in the case of Abraham. Answ. Thou maist know it certenly, if thou wilt doe as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subiect thy heart to the commandements of God, which bidde thee repent, and beleeue in Christ: for then all the good things reuealed in the Gospel, shall be thine.
The vse. Beleeuers in this world must be content with any estate that God shall lay vpon them. For they are heires with Abraham of heàuen and earth. In this regard, Abraham was content, to forsake his countrie, and his fathers house, and as a pilgrime to dwell in tents to the death, Heb. 11. 8, 9.
Secondly, they that beleeue in Christ, must moderate their worldly cares, and not liue as drudges of the world. For they are heires of God, and haue a title or right to all good things promised in the couenant. Therefore they shall neuer want any good thing that is needfull for them. He that hath made them heires, will carefully prouide for them. Therefore our care must be, to doe the duties that belong vnto vs: and all other cares we must cast vpon God. They in this world, that are borne to land and liuing, are content to liue sparingly, and oftentimes very barely with a little, vpon hope of further inlargement, after the decease of some friends.
Lastly, our speciall care must be for heauen. For the things of this world are but trifles in respect. The citie of God in heauen is thy portion, or childs part. Seeke for the assurance of that aboue all things. Thus did Abraham, Heb. 11. 15, 16.
William Perkins, Commentary on Galatians 1-5 (1604), Galatians 3:29. Public domain.
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Galatians3:1-16
CHAP. III.
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth: to whome Iesus Christ before was described in your sight, and among you crucified.
THat we may see how this chapter depends on the former, we must repeat the principall argument of the Epistle: If I was called of God, & my doctrine be true, then ye should not haue reuolted to an other Gospel: but I was called of God, and my doctrine is true: therefore ye should not haue reuolted to an other Gospel.
The first part of the minor, that Paul was called of God, was handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreouer, the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated, namely, that the Galatians should not haue reuolted to an other Gospel. And withall Paul here notes the causes of their Reuolt: and they are two. One, is follie, O foolish Galatians. The other is, the deceit of false teachers, who hath bewitched you?
Whereas Paul saith, O foolish Galatians, that we mistake not his example; three questions may be demanded. The first is, In what respect he giues this hard iudgement against them? Ans. Three things are subiected to Iudgement, the doctrines of men, the liues of men, and the persons of men. Doctrines are to be iudged by the word, and the liues of men: yet ordinarily, the persons of men are not to be iudged. For the saying is true, that three things are not subiect to iudgement: the Counsels of God, the Scriptures, and the persons of men. And in this place Paul giues iudgement, not against the Galatians themselues, or against their persons, but against their new conceiued doctrin, and against their practise in Reuolting.
The second question is, whether this iudgement be righteous and true iudgement? Ans. It is: because it is vpon good ground. For first of all, Paul giues this censure, by vertue of his calling: because his office was to reprooue and correct vice. Tit. 1. 9. and 2. 15. Secondly, it was in truth. For indeede they ouerturned the passion of Christ: and therefore he could not call them lesse then fooles. Thirdly, this iudgement was giuen in loue. For Paul intended, and desired nothing in this speach, but their good and amendment. Vpon like grounds Isai calls the Israelites, people of Sodome and Gomorrha, Isa. 1. Christ calls the two disciples, foolish, and slow of heart to beleeue, Luk. 24. 25. Paul calls the Cretians lyers and slow bellies, Tit. 1. 12. But Matth. 5. 22. may be obiected, where he is said to be in danger of a Councill, that saith, Thou foole. Ans. The place is to be vnderstood of them that charge men with follie, with a mind to reproch them, and in way of reuenge: which, Paul in this place doth not.
The third question is, whether we may vse like iudgement against men? Ans. Vpon like grounds we may, if we haue a warrant, and calling from God so to doe. For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth: if it be in charitie, for the amendment of the parties, and for the good of others. Otherwise, if these grounds faile vs, we may not giue iudgement against any man, but must follow the iudgement of charitie which thinks no euill, hopes the best, and construes all things in the best part. 1. Cor. 13.
To come to the second cause, Paul saith, Who hath bewitched you? that is, who hath deceiued you, as if ye were bewitched by some inchantments. Here Paul takes it for a confessed truth, that there is witchcraft, and witches. And that we may the better conceiue his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Ans. It is a Satanicall operation, whereby the senses of men are deluded. For the deuill can by certaine meanes, delude and corrupt the phantasie, or the imagination; and cause men to thinke that of themselues, which is otherwise. There is a disease called Lycanthropia, in which, the braine beeing distempered, men thinke themselues to be wolues, and carrie themselues as wolues. And in this disease the deuill hath a great stroke. Againe, the deuill can delude the outward senses, as the hearing, and the sight. Thus Iannes and Iambres turned their roddes into serpents, before Pharaoh, and brought frogges, by deceiuing the eye, and not in truth, Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth. 1. Sam. 28.
The second question is, if this witchcraft be an operation of Satan, howmen should be said to doe it? for Paul saith, who, or what man hath bewitched you? Ans. Men doe it by league, and confederacie with the deuill. The inchanter charmes by ioyning societies. Psal. 58. 5. The deuill seekes whome he may deuoure: and therefore, where he finds a fit person to worke vpon, he infinuates and offers himselfe. And after men be in league with him, he hath a word and sacraments for them, as God hath: and he requireth faith, as God doth. And looke as theeues, some lie in the way, some in the wood: and they in the way (when a bootie comes) giue a watchword to the rest, and then all are at hand together: Euen so when men in league with the deuill vse charmes, imprecations, curses, praises, superstitious inuocations, according to his appointment, and other Satanicall ceremonies, a watchword is likewise giuen vnto him, and he is straight at hand to doe the intended feate. Thus, and no otherwise, are men said to bewitch, or delude the eye.
That which Paul saith to the Galatians, if he were now liuing among vs, he would likewise say to vs, O foolish nation, who hath bewitched you? We are wise in matters of the world: but in matters concerning the kingdome of heauen, the most of vs are fooles, besotted, and bewitched with worldly eares, and pleasures, without sense in matters of religion, like a peece of waxe without all forme: fit to take the forme and print of any religion. And we must take heede, least this our foolishnes, and intoxication of our senses, lead vs headlong to perdition. And therefore we must learne the way of life in humilitie. Psal. 25. 9. We must obey it, and in obedience we shall learne it. Ioh. 7. 17. We must as heartily loue the word of God, as in minde we conceiue it; least by not louing of it we be giuen vp to strong illusions to beleeue lies. 2. Thess. 2. 10. Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to euerlasting life.
To proceede further, the delusion or bewitching of the Galatians, is set forth by two arguments. The first is, the ende, in these words, that ye should not obey the truth. Before I come to the consideration of these words, a doubt must be resolued. For some man may say, that this Epistle is corrupted: because these words are wanting in sundrie translations, and editions of the Bible: and Ierome saith, that they were not found in the copies of the bible in his daies. Ans. In the Editions and translations of the bible, there are sundrie differences, and diuersities of readings: and these differences are not the fault of the Scripture, but of the men which vsed to write out the bible: for the bible heretofore was spread abroad, not by printing, but by writing. Againe, though in the bookes of the bible there be sundrie varieties of reading, yet the prouidence of God hath so watched ouer the Bible, that the sense thereof remaineth intire, sound, and incorrupt, specially in the grounds of religion. And not the words principally, but the sense is the Scripture. And that which I say appeareth in this text: for whether these words be left in, or put out, the sense of the verse, is one and the same.
These words, that ye should not obey the truth, are meant of the obedience of faith. Rom. 1. 5, and 16. 28. And the obedience of faith is propounded vnto vs without adding, detracting, or changing. And this the Galatians did not: for they added iustification by workes, to the doctrine of Paul, touching iustification by faith alone: by which addition they depraued the truth, and shewed that indeede they beleeued not the truth. Here let vs obserue the scope of all the malice of the deuill: and that is, to hinder, or ouerthrow our faith. The first thing the deuill aimed at in our first parents, was to ouerthrow their faith, and to cause them to doubt of the truth of Gods word. The first temptation wherewith our Sauiour Christ was assaulted, was against his faith, as he was man: If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread: but thou canst not cause these stones to be made bread: therefore thou art not the child of God. The deuill desired to sift out all the faith of the Apostles, and to leaue in them nothing but the chaffe of vnbeleefe. Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vnto them. 2. Cor. 4. 4. This must teach vs, that we must not onely hold and know the true religion for the time, but also build our selues vpon our faith, Iud. v. 20. and be rooted and stablished vpon our faith and religion, Col. 1. 23. and the rather, because it hath bin the manner of this nation, wickedly to change religion with the times. And that we may indeede be rooted vpon our religion, we must not boast of the greatnes and strength of our faith, but rather labour to see in our selues a sea of vnbeleefe: heartily to bewaile it, and to striue to beleeue, and so to goe on from faith, to faith.
The truth here mentioned, is the heauenly doctrine of the Gospel: so called for two causes. First, because it is an absolute truth without errour. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not erre. It may be said, they were men, as we are: and therefore subiect to erre, and be deceiued in iudgement. Ans. Iudgement is twofold. One, conceiued by the discourse of naturall reason: the other, conceiued by the apprehension of things reuealed by God. In the first, the Apostles and Prophets might erre, and be deceiued; as Nathan and Peter were. In the second, they could not: because it was framed in them, by the inspiration, and instinct of the holy Ghost. And therefore, they neuer erred, either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthie truth, namely, the truth which is according to godlines, Tit. 1. It may be said, what is the truth? and how shall we know it, considering there be so many dissentions? Ans. First, make thy selfe fit to know, and then shalt thou know the truth. And thou shalt be fitted to know the truth, if thou first of all giue thy selfe to obey it. Read the golden text, Ioh. 7. v. 17. Obey, and ye shall know.
The second thing, whereby the delusion of the Galatians is expressed, is the signe thereof, in these words, to whome Iesus Christ was described, &c. that is, to whome I haue preached the doctrine of saluation by Christ, in liuely and euident manner, euen as if Christ had bin painted before your eyes, and had bin crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge the truth, whē it was set forth vnto them, (as it were) in orient colours. And where Paul saith, that Christ was before described, I referre it to the time before their reuolt.
Here first, we are to obserue, the properties of the Ministerie of the word. The first, that it must be plaine, perspicuous, and euident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deales wickedly, in keeping the Scriptures in an vnknowne tongue. For this is to couer that from the people, which is to be painted before the eyes of their minds. Againe, that kind of preaching is to be blamed, in which there is vsed, a mixed kind of varietie of languages, before the vnlearned. For this is a signe to vnbeleeuers. 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ, but we paint out our owne selues. It is a by-word among vs: It was a very plaine sermon. And I say againe, the plainer, the better.
The second propertie of the Ministerie of the word, is, that it must be powerfull and liuely in operation, and as it were crucifying Christ within vs, and causing vs to feele the vertue of his passion. The word preached must pearce into the heart, like a two edged sword, Hebr. 4. 12. true prophecie iudgeth men, discouereth the things of the heart, and causeth men to to say, The Lord is within you, 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations, is in his mouth, Isa. 11. 4. that is, in the Ministerie of the word. Ier. 15. 19. And it is the same Ministerie, which shaketh heauen and earth. Agg. 2. 5. By this it appeaeeth, that to take a text, and to make a discourse vpon something in the said text, shewing much inuention of wit, and much reading, and humane learning, is not to preach Christ in a liuely manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? yet something may be shewed. Know therefore that the effectuall and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of the Scripture, and that by it selfe: for Scripture, is both the glosse, and the text. The second is, sauorie and wholesome do ctrine, gathered out of the Scriptures truly expounded. The third is, the Application of the said doctrine, either to the information of the iudgement, or to the reformation of the life. This is the preaching that is of power. Let all the sonnes of the Prophets thinke vpon these things, and studie to be doers of them.
Furthermore, two questions are here resolued. The first is, whether Images be necessarie in the congregations of the people of God? Ans. There are Christian Images, and Pictures, and they are very necessarie. And these Images, are Sermons of Christ, and the Right administration of the sacraments. For in them Christ is described and painted out vnto vs. As for the painted and carued images of the Papists, we vtterly detest them, as Idols. They alleadge, that they are lay-mens bookes: but Habakuk saith, they are doctours of lies, Hab. 2. 18. And where the liuely preaching of the word is, there is no neede of them. And therefore Images were not established in Churches in these West parts, till after 700. yeares. As long as the church had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden Images. It is further said, why may not we paint Christ in our churches with colours, as with wordes in sermons? Ans. The one, the Lord alloweth, namely, the description of Christ in speach. But the caruing or painting of images in churches, and that for religious vse, he condemneth. Exod. 20. 6.
The second question is, Whether there be now in the church of God, any sacrifice or oblation of Christ? Ans. There is after a sort. For there is a liuely representation of the passion of Christ, in the Preaching of the word, and in the administration of the Lords supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, & sides. As for the sacrifice of the Masse, it is an abomination, and a meere mockerie. For there the Priest, when he saith, Accept these gifts, &c. is become a Mediatour, betweene Christ and God: and the bodie and blood of Christ is offered in an vnbloodie manner; that is, blood is offered without blood: and the Priest, when he hath offered Christ, eates vp all that he hath offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and inchanted with pretended shewes of Fathers, Councells, Antiquitie, Succession, &c.
Lastly, here we learne, what is the dutie of all beleeuers; namely, to behold Christ crucified. Cant. 3. 11. O daughters of Sion, behold your king. But where must we behold him? Not in Roodes, and Crucifixes, after the Popish manner; but we must looke on him, as he propounds himselfe vnto vs in the word, and sacraments. For thus is he the true obiect of our faith. And how must we behold him? by the eye of faith, which makes vs both see him, & feele him, (as it were) crucified in vs. Here note, that implicit faith, (which is to beleeue as the Church beleeues,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, whereby men neglect and passe by this contemplation of Christ. There is among vs the euill eye that deuoureth all it seeth: there is the adulterous eye: but where is the eye of faith to behold Christ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours, and vs like vnto it? We loue to tricke and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of marchandise) but away with such vanities. If ye loue to be painted: I will tell you what ye shall doe. The office of the Ministers is to describe, and paint out Christ vnto vs: let them paint Christ crucified in the heart, and set vp his image there, and then shalt thou haue a fauourable complexion in the eye both of God, and man.
That this contemplation of Christ by faith, may take more place, and be the better practised, consider the vse of it. First, by beholding Christ crucified, we see our miserie and wickednes. For our sinnes are the swords, and speares which haue crucified him. Zach. 12. 10. Secondly, this sight brings vs true and liuely comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against vs, cancelled, Coloss. 2. 14. we see the remission of our sinnes, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a vniuersall chaunge of vs. The Camelion takes to it the colours of the things which it seeth, and are neere vnto it: and the beleeuing heart takes to, it the disposition, and minde that was in Christ crucified, by viewing, and beholding of Christ. This sight makes vs mourne and bleede in our hearts for our offences, when we consider, that Christ was crucified for them: and it makes vs loue Christ, when we consider the loue of God in Christ crucified.
Lastly, this thing must be a terrour to all the vngodly. For they haue no care to behold Christ, but by their leud liues they crucifie him: and for this cause in the day of iudgement, they shall see with heauie hearts, Christ to be their iudge whome they haue pearced. Reuel. 1. 7. Better therefore it is, now in the day of grace to behold him with the eye of faith to our comfort, then now to despise him, and then to behold him to our euerlasting shame, with the eye of confusion.
2 This onely would I learne of you, Receiued ye the Spirit by the workes of the law, or by the hearing of faith? 3 Are ye so foolish, that after ye haue begunne in the spirit, ye would now be made perfect by the flesh.
The sense of the words. When Paul saith, this would I learne of you, he meets with the conceit of the Galatians, who thought themselues wise: and the effect of his speech is this: I haue called you fooles: but it may be, that you thinke your selues wise, and me foolish: well, let it be so: then with all your wisdome teach me, and let me learne but one thing: and that is, by what meanes ye receiued the Spirit. Touching the phrase, Receiued ye the Spirit, three things must be obserued. The first, that the Spirit sometimes signifies the essentiall spirit of the Father and the Sonne, as 1. Cor. 12. 4. There is a diuersitie of gifts, but one spirit. Sometimes againe, it signifies the effects, operations, or gifts of the spirit, as namely when flesh and spirit are opposed; as in this text. And further, when it signifies gifts, yet then the presence of the spirit is not excluded, but included. The second is, that here the Spirit signifies the spirit of adoption. Eph. 1. 13. Rom. 8. 16. The third is, that to receiue the spirit, is not barely to receiue the gifts of the spirit, (as we are said to haue the sunne in the house, when we receiue the beames of the bodie of the sunne beeing in heauen:) but in this receiuing, there are two things. One is, that the spirit is present in vs; the other, that the same spirit testifieth his presence, by his speciall opera tion, and gifts of grace. Paul saith, Eph. 4. 30. Greeue not the spirit. Which is not meant of gifts, but of the very person of the spirit. And it must be remembred, that the effects and gifts of the spirit, presuppose the presence of the spirit. By workes of the Law, we are to vnderstand, the doctrine of iustification by the workes of the law. By the hearing of faith, is meant the doctrine of the Gospel: hearing beeing put for the thing heard, namely, preaching: and faith, for the doctrine of iustification by faith in Christ crucified. For faith signifies not onely the gift whereby we beleeue, but also that which is beleeued.
In the third verse, spirit signifies the operation of the spirit, whereby the inward man is renewed, and made like to God; or againe, the Exercises of the inward man: and flesh signifies outward things, or actions, that properly pertaine to the outward man, as circumcision, and such like. Thus 2. Cor. 5. 17. flesh, and the new creature are opposed. And Paul saith, Rom. 9. 29. He is a Iew, that is a lew within, in the spirit, hauing the circumcision of the heart. To begunne in the spirit, is to beginne in godlines and religion, inwardly in the exercises of the renewed heart.
The Resolution. In these words, is contained the first argu ment, whereby Paul prooues the truth of his doctrine. It is framed thus: If ye receiued the spirit by my doctrine, my doctrine is true and ye foolish that adde vnto it, iustification by the workes of the law: but ye receiued the spirit by my doctrine: therefore it is true, and ye deale foolishly that haue added to it iustification by workes.
The maior or first proposition, is not expressed, but the proofe thereof in the third verse, thus: it is a point of extreame follie when ye haue begun in the spirit, to end in the flesh: therfore it is folly in you hauing receiued the spirit by my doctrine, to adde any thing vnto it of your owne.
The vse. When Paul saith, Let me learne one thing of you, he notes the fault of the Galatians, and of sundrie others, who when they haue attained to a certaine measure of knowledge in Gods word, are presently puffed vp with pride, and often thinke themselues wiser then their teachers. This was the fault of the Corinthians, 1. Cor. 8. 10. and of sundrie in our daies, who separate wholly from all our congregations, presuming to know that which they neuer learned of their teachers. That this ouerweening pride may not take place, we must ioyne the knowledge of our selues, with the knowledge of Gods word, and mixe our knowledge with loue. For loue edesies, and bare knowledge swells the heart.
Againe, here when it is said, Receiued ye the spirit? that is, ye did not receiue the spirit by the workes of the law, but by the hearing of faith. Here, I say, we see the difference betweene the law, and the Gospel. The law doth not minister the spirit vnto vs: for it onely shewes our disease, and giues vs no remedie. The Gospel ministreth the spirit. For it shewes what we are to doe: and withall the spirit is giuen, to make vs doe that which we are inioyned in the Gospel.
Here also we learne, that the preaching of the Gospel, is necessarie for all men, because it is the Instrument of God to conferre the spirit. Whole Peter was yet speaking, the spirit of God fell vpon the Gentiles, Act. 10. 44. Paul saith, his ministerie is the ministerie of the spirit, 2. Cor. 4. 5. sauing the ministers and others. 1. Tim. 4. 16. And the most learned haue neede of this ordinance of God. For suppose they haue knowledge sufficient, yet haue they neede of the spirit of God to guide, and gouerne them.
Further, let it be obserued, what is the scope of all our hearing, and teaching: namely, that we may receiue the spirit of God: without which spirit, we can doe nothing.
Moreouer, Paul here sets downe an infallible argument, whereby we may be assured that the Scripture is the word of God. For the scriptures in their right vse (which is in reading, hearing, meditation) haue the diuine and supernaturall operation of the spirit ioyned with them, to comfort in all distresses, and in the very pang of death, and to conuert the heart of man, making him in respect of righteousnes, and holines like vnto God. This priuiledge haue the Scriptures, Isa. 59. 21. and no word els.
Lastly, let vs here obserue the certen marke of true religion: and that is, that the preaching thereof conferres the spirit of adoption. This doth not the pretended catholike Religion of the Papists: it doth not conferre vnto men the spirit to assure them that they are the children of God; because it teacheth that we are to be in suspence of our saluation. Againe, by teaching humane satisfactions, & merits, it ministreth the spirit of pride and presumption, as also the spirit of crueltie, & not of meekenes: for they of that religion, commonly delight in blood: and there haue bin no warres, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, haue bin at one ende of them.
When Paul saith, v. 3. Beganne ye in the spirit, &c. he teacheth a diuine instruction, that true godlines and Religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, or the accomplishment thereof. The kings daughter is all glorious within. Psal. 45. 13. True worshippers worship God in the spirit. Ioh. 4. 25. Rom. 1. 12. He is a Iew, that is a Iew not without, but within in the spirit, in the circumcision of the heart. Rom. 2. 29. Gods seruice and kingdome, stands in iustice, peace of conscience, and ioy in the holy Ghost. Rom. 14. 17. He that is in Christ must not know him in any carnall respects, but be a new creature. 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for the most part placeth religion in ceremoniall performance of some outward duties. The Iewe vsed to come to God with sacrifices, and to draw neere to him with his lippe, his heart beeing farre from God. The Papist hath turned the Apostolike, and Catholike religion, into a masse of ceremonies, borrowed partly from the Iewes, and partly from the Gentiles. And the multitude among vs, place their religion, in comming to the Church, in outward hearing, in receiuing the sacrament, in some kind of formall praying. These things may not be condemned, but the power and life of religion lies not in these things. Wherefore we must not stand vpon outward & painted shewes: but looke what thou art betweene God, and thy selfe; that onely art thou in religion. Thou praiest in the church: but thou maist deceiue the world in this. Tell me, dost thou pray at home? dost thou pray in thine owne heart vnto God, by the spirit of praier? then thou praiest indeede. If thou canst approoue thy heart vnto God for any act of religion, then is it done indeede, els not. Remember this.
Furthermore, Paul here teacheth that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be aduertised of many things. First, here we must take notice of the follie of Popish religion. For it beginnes in Gods mercie, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sinne of our times. For in the practise of our religion we are deceiued. We are not now that which we haue bin twentie or thirtie yeares agoe. For now we see the world abounds with Atheists, Epicures, libertines, worldlings, newters, that are of no religion: and sundrie that haue heretofore shewed some forwardnes, beginne to faulter, and stagger, and to looke an other way. This is not to begin and ende in the spirit: but to end in the flesh. We are betime to amend this fault, least if our former zeale be turned to present lukewarmes, God in in his anger spue vs out.
Yong men must here be aduertised as they grow in yeares and stature, so to grow vp in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.
Lastly, aged persons that haue begunne in the spirit, must looke that they grow vp in the graces of the spirit more then others, that they may end in the spirit. It is said of the angel of Thiatira, that his loue, seruice, and workes, were moe at the last, then at the first, Reu. 2. 19. the same should be saide of all aged persons. They which are planted in the house of God, bring forth fruit in their old age. Psal. 91. 16. It is the commendation of the old man, that by reason of his manifold experience, he knowes the father more then others. 1. Ioh. 2. 14. It is the praise of Anna, that shee continually serued God in fasting and praier beeing 80. yeares old. When the outward man decaies, the inward man should be renewed. I speake all this the rather, because aged persons are much wanting in this dutie. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts vsually end in the loue of this present world. But they must be warned, that as they goe before others in age, so must they also exceede in the graces of the spirit. We vse to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a Good old man, who is more to be respected then twentie of younger yeares. Now aged persons when they grow in age, and not in the spirit, they loose their honour, for age is a crowne of glorie when it is found in the way of righteousnes. Prov. 16. 31. Let them therefore pray with Dauid, Forsake me not, O Lord, in mine old age. Psal. 71. 9.
4. Haue ye suffered so many things in vaine? if so be it be euen in vaine.
The interrogation, haue ye? is as much as, ye haue. Because the question in this place counteruailes a speech affirmatiue. And the wordes carrie this sense: Ye haue professed the Gospel, and ye haue suffered many afflictions for the same: but now haue ye reuolted from the Gospel, and therefore all your former sufferings are void, or in vaine.
The words [if they be in vaine] are a limitation or qualification of that which was saide before: and they carrie this sense: Whereas I haue said that your sufferings are in vaine, I speake it not simply, but with some hope of your repentance: which if it be: then that which would be in vaine, shall not be in vaine.
In this verse, Paul sets downe a second reason, to prooue the proposition of his first argument, on this manner: If ye receiued the spirit by my doctrine, then is my doctrine true, and ye fooles in reuolting from it. For by this meanes the things which you suffered well, ye now suffer in vaine.
The vse. When Paul saith, Haue ye suffered, &c. he signifies vnto vs the estate and condition of all beleeuers in this life, that they must be bearers and sufferers. The reason. To this are we called, 1. Pet. 2. 21. for we are called to resigne all reuenge to God, and therefore of our selues to be bearers and sufferers. Math. 5. 39. Resist not euill. And we are called to imitate the passion of Christ, who suffered beeing innocent, and beeing reuiled, reuiled not againe. Moreouer, it is for our good that we should beare and suffer. 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded, What if my cause be good, must I then suffer? Ans. Yea. The better thy cause is, the better are thy sufferings: they are blessed that suffer for righteousnes. Paul commends himselfe by the multitude of his sufferings. 2. Cor. 11. 13. Againe, it may be demanded, how long we must suffer? Ans. Euen to the shedding of our blood, if it be for the resisting of sinne. Heb. 12. 4. Lastly, it may be saide, how shall we be able to doe this? Ans. God is faithfull, and will not lay on vs more then we shall be able to beare. 1. Cor. 10. 3. By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we vse to say, a gospel made of veluet; but euery one of vs must take vp his owne crosse. Luk. 9. 23. If thou wilt be my disciple, denie thy selfe, take vp thy crosse: that is, the particular affliction, and miserie, which God laies on thee. Againe, if in this world we must be sufferers by condition, then in dissentions, and differences, we may neither giue nor take the chalenge, but must be content to beare and put vp wrongs, and abuses. Lastly, in these daies of our peace, we must looke for daies of triall, and affliction. For as yet we haue suffered little for the name of Christ. The haruest of the Lord hath bin among vs, more then fourtie yeares: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the Martyr said, we may be good bread to the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at Gods hand. For power to suffer is the gift of God, Phil. 1. 29. and we must obserue the commandement of God, not to feare the terrours of men. Reu. 2. 10. 1. Pet. 3. 14. And for this cause, we must (as Peter saith) sanctifie God in our hearts: beeing assured by our faith of the presence, protection, and prouidence of God.
When Paul saith, Haue ye suffered so many things? he shewes that we must endure manifold miseries in this life. Iacob said to Pharao, his daies were few and euill. Many are the afflictions of the righteous. Psal. 34. 20. Christ saith, Take vp thy crosse euery day, Luk. 9. 23. and thereby he signifies, that euery new day that comes ouer our heads, we must looke for a new crosse. And for this cause, it is not enough to be patient for a fit, but we must shew all patience, and long suffering, and that with ioyfulnes. Col. 1. 11.
When Paul saith, Haue ye suffered so many things in vaine? he signifies, that our sufferings are of great vse, vnlesse our sinnes be the hindrance. It may then be demanded, what is the vse of our sufferings? The Papists answer, that in our baptisme or first conuersion, Christ sufferings doe all, & abolish the whole fault and punishment: but if we sinne after our conuersion, then they say, Christs sufferings abolish the fault, and the eternall punishment, and our owne sufferings, abolish the temporall punishment. But this doctrine leslens, and obscures the mercie of God: and it must be obserued, that Paul holds all their sufferings to be in vaine, that seeke remission of sinnes, or iustification, in any thing, out of Christ.
Now we for our parts, make fiue other vses of our sufferings. First, they serue for triall of men, that it may appeare what is hidden in their hearts. Deut. 8. 2. Secondly, they serue for the correction of things amisse in vs. 1. Cor. 11. 23. Thirdly, they serue as documents, and warnings to others, specially in publike persons: thus Dauid suffers many things after repentance, for his murther and adulterie. Fourthly, they are markes of adoption, if we be content to obey God in them. Heb. 12. 7. Lastly, they are the troaden and beaten way to the kingdom of heauen. Act. 14. 23.
When Paul saith, If they be in vaine, we are to obserue his moderation. He reprooues and terrifies the Galatians, yet so as he is carefull to preserue the hope of mercie in them, and the hope of their amendment in himselfe. The like hath bin the practise of the Prophets. Ionas preacheth, yet fourtie daies and Niniuie shall be destroied: but withall he addes, It may be the Lord will repent, and turne from his fierce wrath. Ion. 3. 9. Peter saith to Simon Magus, Thou art in the gall of bitternes: but withall he addes, Pray God that the thought of thy heart may be forgiuen thee. Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their reproofes, and censures.
5 He therefore that ministreth to you the spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?
These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles among you] are added: and they carrie this meaning; That God gaue to the Galatians, not onely the spirit of adoption, but also other extraordinarie gifts of the spirit, as to speake with strange tongues, to cure diseases, and such like.
Repetitions in Scripture are not idle, but of great vse, and signifie vnto vs the necessitie of the thing repeated, and the infallible certentie of it. The substance therefore of this verse must carefully be remembred, and that is this. Ye receiued the spirit by my doctrine: therefore it is true, and of God. The argument is of great vse. For by it we come to an infallible assurance of the Certentie of the Scriptures, and of true religion deriued thence.
The Galatians are now reuolted from Pauls doctrine, and they erre in the foundation: and yet Paul saith in the time present, He that ministreth the spirit vnto you. Hence it appeares, that falls of infirmitie in the child of God, doe not vtterly extinguish the spirit, but onely grieue, or make sadde the spirit.
Againe, Paul here teacheth, that God is the onely and proper author of miracles. For he that ministreth the spirit, worketh miracles, namely God. A miracle is, a worke aboue the strength of nature[illegible: 1 letter] therefore it can be effected of none but the author of nature. It may be obiected, the Apostles, Prophets, and others, had a gift to worke miracles. Iosua commanded the sunne to stand, Ios. 10. 12. and Elias commanded fire to come downe from heauen, 2. king. 1. Ans. God neuer gaue to any man power to worke and effect a miracle, either mediately or immediately. The gift was the faith of miracles. The faith was grounded vpon reuelation: and the reuelation was, that God himselfe would worke such or such a miracle, when they praied, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signifie what he will doe. Againe, it may be obiected, that the deuill can worke miracles. Ans. He can worke a wonder, or things extraordinarie, in respect of the ordinarie course of nature. Thus he caused fire to fall from heauen: and he caused vlcers to arise in the bodie of Iob, and that true vlcers. And this he did by the force of nature, better knowne to him, then all the world. But as for a true miracle, that exceedes the strength of nature, he cannot possibly doe it: no not Christ himselfe, as man, though he be exalted aboue all men and angels. By this we see that they are deceiued, who thinke that the deuill can make raine, thunder, and lightning. Indeede when the matter of raine and thunder is prepared by God, he can hasten it, and make it more terrible: but raine, and thunder he cannot make: for that is indeede as much as any miracle. Againe, it is a falsehood to thinke, that Alchimists are able to turne baser mettals, into gold. For it is a worke of creation to turne a creature of one kind into a creature of an other kind. It is also as foolish to imagine that witches, by the power of the deuill, are able to turne themselues, into catts and other creatures. None can doe this, but God that made the creature.
Here againe we see the vse of miracles, that is, to confirme doctrine in the Apostolike Churches. That their vse is further to confirme doctrine euen at this day, it cannot be prooued.
Lastly, here in the Galatians we see what an easie thing it is to fall from God, from our faith, and allegiance to him. They were taught by Paul: they had receiued the spirit of adoption: they were enabled to worke miracles: and yet for all this, they fall away to an other Gospel. They must be a looking glasse to vs. In peace we are now constant: but if triall shall come, our frailtie shall appeare. That our frailtie and weaknes may not be hurtfull to vs, we must remember two rules. One is, not to haue a conceit of any thing in vs: but to hold our faith and religion in feare, as in the presence of God. Rom. 11. 20. the second, to take heede that there be not in vs an euill, corrupt, and dissembling heart. For if our heart be naught, our faith cannot be good. Heb. 4. 12.
6 As Abraham beleeued God, and it was imputed to him for righteousnes: 7 Knowye therefore, that they which are of faith, are the children of Abraham.
The words, Euen as Abraham, &c. haue reference to that which went before, on this manner. Ye Galatians receiued the spirit by my doctrine: and my doctrine was the preaching of iustification of faith without workes: which doctrine is like and sutable to the example of Abraham, who beleeued God, and it was imputed for iustice.
Here Paul sets downe the second argument, whereby he prooues the truth of his doctrine. And it is framed thus: As Abraham was iustified, so are the children of Abraham. Abraham was iustified by iustice imputed, and apprehended by faith, vers. 6. Therefore the children of Abraham are thus iustified. This conclusion is the principall question: it is not here expressed, but in the roome thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, in respect of faith.
That which is saide here of Abraham, is a maine ground concerning the iustification of a sinner, in the bookes of the old and new Testament: therefore I will more carefully search the true interpretation of it.
Some expound the words thus: Abraham beleeued God, and the world reputed him for a good, and vertuous man. But if this be the right sense, then Paul is deceiued, who brings this text to prooue the iustification of Abraham, not onely before men, but also before God. Now vertue and goodnes, which is in estimation among men, is not sufficient, to acquit and iustifie vs, before God.
The second exposition is of the Papists, who by faith here vnderstand, a generall faith, whereby the articles of faith are beleeued. And by imputation, they vnderstand reputation, wher by a thing is esteemed as it is indeede. And they teach that faith is reputed for righteousnes; because (say they) faith formed with charitie, is indeede the iustice whereby a sinner is iustified before God. But this Exposition hath his defects, and errours. For first of all, Charitie is not the forme, or life of faith, but the fruit and effect of it. 1. Tim. 1. 5. The ende of teaching is loue out of a pure heart, good conscience, and faith vnfained. It is obiected, that as the bodie is dead without the soule, so is faith without workes, Iam. 2. 26. and therefore that workes are the life of faith. Ans. S. Iames by faith, vnderstands a pretended faith, or the Profession of faith, as appeares by the words, v. 14. though a man say he hath faith: and v. 18. shew me thy faith. Now of this profession of faith, workes are the life.
Secondly, this exposition makes faith; or the act of beleeuing, to be our whole and intire iustice before God: whereas indeede if it be iustice, it is but one part thereof. And in the act of beleeuing, loue cannot be included.
Thirdly, faith ioyned with charitie, is not the iustice whereby a sinner is iustified. For our faith and loue are both imperfect: and faith is imputed for righteousnes without workes, Rom. 4. 6. and therefore without charitie. For this is charitie to keepe the commandements of God. Ioh. 15. 10. Paul saith, that the righteousnesse whereby we are iustified, is by, or through faith, Phil. 3. 9. and therefore our iustice, and our faith, are two distinct things.
The third exposition is also from the Papists, that faith is reputed for righteousnes: because it is reputed to be a sufficient meanes to prepare men to their iustification: but this cannot be the sense of this place. For this was spoken of Abraham after he was iustified, and therefore needed no preparation to iustification.
Let vs now come to the true sense of the wordes. In them I consider two things, Abrahams faith, in these words, Abraham beleeued God: and the fruit of his faith, in these words, and it was imputed to him for righteousnes. Touching his faith, I consider three things. The first is, the occasion, which was on this manner. After the conquest of the heathen kings, Abraham was still in some feare: in this regard the Lord comforts him, Gen. 15. 1. I am thy buckler, and thy exceeding great reward. But to this Abraham replies, I want issue: and the Lord answers, I will make thy seede, as the starres of heauen. Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham, so Abraham renewes his faith: and hereupon Moses, and Paul, say, Abraham beleeued God. God doth not now inlarge his promises to vs as to Abraham: neuerthelesse, the promises recorded in the bible, are renewed to vs partly by preaching, and partly by the vse of the sacraments: and we accordingly are to renew our faith: specially in the time of feare, and danger.
The second thing is the obiect, or matter of his faith, and that is, the multiplication of his posteritie. It may be said, how could Abraham be iustified by such a faith? Ans. The promise of the multiplication of his seede, was a dependant of a more principall promise, I am thy God all-sufficient. Gen. 17. 1. and, I am thy exceeding great reward. Gen. 15. 11. In this carnall seede, Abraham specially respected (by the eye of faith,) the blessed seede of the woman. He therefore beleeued the promise of a seede, as it was a pledge vnto him of a thing more principall; namely, the fauour of God, and as it was a meanes to effect the incarnation of the sonne of God. In his example we are taught how we are to respect, and vse earthly things: we are to respect them as pledges of Gods fauour: and to vse them as meanes to further vs to Christ, and to the attainment of our saluation.
The third point is, the propertie of Abrahams faith, which was a faith against hope. For he beleeued the promise of a seede, when his bodie was halfe dead, and Sarai was barren. In like sort we keeping true religion, and good conscience, must in all our temptations, crosses, miseries, infirmities, against reason, sense, and feeling, beleeue the promise of remission of sinnes, and life euerlasting.
In the effect and fruit of Abrahams faith, three things must be considered. The first is, what is meant by Imputation. To impute properly, is a speach borrowed from marchants: and it signifies to recken, or to keepe a reckening of expenses, and receipts. Thus Paul saith, Philem. 18. If he haue done thee any wrong, impute it to me: that is, set it on my reckening. And this word is here applied, to the Iudgement of God. Because he is our soueraigne Lord, and we are his debters: and he doth adiudge vnto men for their sinnes, either pardon, or punishment.
Imputation in God, is twofold: one, Legall: the other, Euangelicall. Legall is, when God willeth and adiudgeth the reward to him that fulfilleth the law. Thus Paul saith, Rom. 4. 5. that the wages is imputed to him that worketh, and that of debt. Euangelicall imputation is, when God accepts the satisfaction of Christ, our suretie, as a paiment for our sinnes. In this sense is the word, Impute, taken ten times in the 4. chap. to the Rom. and in the fame, is it vsed in this place.
The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two waies; first, as a qualitie in it selfe: and thus it is imperfect, and consequently cannot be imputed to vs for our instification. Againe, faith must be considered as an instrument, or hand holding and receiuing Christ: and in this regard beleeuing is put for the thing beleeued. And thus must this text be vnderstood. It was imputed to him, that is, the thing which his faith beleeued was imputed to him by God: for the act of beleeuing is not our iustice, as I haue shewed.
The third point is, what is meant by righteousnes? Ans. That which is called in Scripture, the Iustice of God, which is sufficient to acquit a sinner at the barre of Gods iudgement. Thus then the sense is manifest: Abraham beleeued the promise of God, specially touching the blessed seede: and that which he beleeued, namely, the obedience of the Mediatour (the blessed seede,) was accepted of God as his obedience, for his iustification.
It is obiected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Ans. It is to be imputed, that is, ascribed to him as to the author thereof: and withall because he did performe it in our roome, and stead, and that for vs, it is to be imputed to vs.
Secondly, it is obiected, that works are also imputed, as well as faith. Psal. 106. 31. Phinees exequuted iudgement, and it was imputed to him for righteousnes. Ans. There is iustice of the person, and iustice of the act. Iustice of the person is that, which makes the person of man iust. Iustice of the act, is that which makes the act of the person iust, and not the person it selfe. Now the Psalme speakes onely of the iustice of Phinees action: and the meaning of the words is this, that God reputed his action as a iust action, whereas men might happily condemne it. This place therefore prooues not that workes are imputed for the iustification of any man.
Thirdly, it is obiected, that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false. Bernard saith expressely, Death is put to flight by the death of Christ, Germ. ad mil. Temp. c. 11. Epist 190. and the iustice of Christ is imputed to vs: and againe, the satisfaction of Christ is imputed to vs. Againe, sundrie of the Fathers, as Augustine, Hierome, Chrysostome, Theodoret, Anselme, entreating vpon the text of Paul, 2. Cor. 5. 21. auouch, that the iustice whereby we are iustified, is not in vs, but in Christ. And it is a receiued doctrine with them, that a sinner is iustified by faith alone: now faith alone, presupposeth an imputation of iustice.
The vse. Hence it followes, that there is no merit of mans works, either in the beginning, or in the accomplishment of our iustification. For faith is imputed for iustice to him that beleeueth and worketh not. Rom. 4. 5.
Againe, by this we see there is but one iustification; and that the second, by workes, whereby a man, of a good man, is made better, is a meere fiction. For iust Abraham is not iustified by his good workes wherewith he abounded, but after his first iustification, faith still is imputed to him for righteousnes.
Thirdly, here we see what is that very thing, whereby we are to appeare iust before God, and to be saued, and that is the Obedience of Christ, imputed to vs of God, and apprehended by our faith.
Lastly, here we see our dutie. God sits as a Iudge ouer vs: he takes a reckening of vs, for all our doings: the law is an handwriting against vs: to some he imputes their sinnes, to some he remits them. We therefore must come into the presence of God, plead guiltie, and acknowledge our selues to be as bankrupts, and intreat him to graunt pardon to vs, and to accept the satisfaction of Christ for vs: then will God not impute our sinnes, but the obedience of Christ for our iustification: and accept him as our suretie in life and death.
The declaration of the conclusion followes in the 9. verse, and it shewes who are the true children of Abraham. The meaning of the words must first be considered. To be of faith, is to be of Abrahams faith, Rom. 4. 16. And to be of Abrahams faith, is to beleeue, and applie the promise of righteousnes and life euerlasting by Christ, as Abraham did: and to rest in it for our iustification and saluation. v. 10. they are said to be of works, who doe the works of the law, and looke to be iustified thereby: therefore they are of faith, who beleeue in Christ, & looke to be saued and iustified thereby.
And they which thus beleeue with Abraham, are said to be his children. It may be demanded, how? Ans. Children of Abraham, are of two sorts: some by nature, some by grace. By nature are they which are of Abraham by the flesh, or naturall generation, as Ismael was. By grace, all beleeuers are children of Abraham: and that three waies. First, by Imitation, in that Abraham is set forth vnto vs as a patterne, in the steppes of whose faith all true beleeuers walke. Rom. 4. 12. Secondly, beleeuers are children of Abraham, by succession, in that they succeede him in the inheritance of the same blessing. Thirdly, they are children to him by a kind of spirituall generation. For Abraham by beleeuing the promise of a seede did after a sort beget them. Indeede properly the promise and Election of God, makes them children: and Abraham by his faith beleeuing the foresaid promise, receiues them of God as his children. In this regard beleeuers are called, children of the promise, Rom. 9. 8. and the seede, that is, of the faith of Abraham. Rom. 4. 16. Now then the meaning of the text is, that beleeuers, though vncircumcised, are the children of Abraham. It may be said, what priuiledge is this? Ans. Great: for the children of Abraham are children of the couenant, Act. 3. 25. and children of God. Rom. 9. 8.
The vse. In this verse Paul sets downe one thing, namely, the true marke of the child of Abraham, and that is, to be of the faith of Abrahā. Here then marke, first of all the Iewes, though descending of Isaac, are no children of Abraham, because they follow not the faith of Abraham. Secondly, the Turks are no children, though they plead descent from Agar sometimes, and sometime from Sara, tearming themselues Agarens, and Saracens. For they tread vnder foote the faith of Abraham. Thirdly, the Papist will nothing helpe himselfe by the plea of Antiquitie, Succession, and vniuersall consent, except he can shew some good euidence that he is of the faith of Abraham, which he cannot. For this faith he hath corrupted, as I haue shewed. Lastly our profession of Abrahams faith, partly in teaching, and partly in hearing and in the vse of the sacraments; is not sufficient to prooue vs the children of Abraham. For not euery one that saith Lord, Lord, shall enter into the kingdome of heauen. Math. 7. 22.
Therefore we must labour to be indeede and in truth of the faith of Abraham, and to walke in the steppes of his faith. And to this end, we must do three things. First, we must haue knowledge of the maine and principall promise, touching the blessing of God in Christ, and of all other promises depending on the principall: and we must know the scope and tenour of them, that we be not deceiued. Secondly, we must with Abraham beleeue the power, and truth of God, in the accomplishing of the said promises, or in the working of our vocation, iustification, sanctification, glorification. Rom. 4. 21. Thirdly, we must by faith obey God in all things; shutting our eyes, and suffering our selues (as it were) to be led blindfold, by the word of God. Thus did Abraham in all things, euen in actions against nature. Hebr. 11. 8. But this practise is rare among vs. For there are three things which preuaile much among vs, the loue of worldly honour, the loue of pleasures, and the loue of riches: and where these beare a sway, there faith takes no place. It will be said, that faith is much professed. Ans. Faith was neuer more professed, yet there was neuer lesse true faith. For the common faith of men, is a false faith. For in some, it is conceiued without the meanes of the word, praier, sacraments: and in others, it is seuered from the Purpose of not sinning. Now faith conceiued without the true meanes, and faith ioyned with the purpose to liue as we list, is nothing but presumption. And surely, this is the faith, though not of all, yet of the most.
Moreouer, that which Paul hath said of the children of Abraham, he prooues by the testimonie of the Galatians, in these words, Know ye therefore, or ye know: that is, vpon the saying of Moses in the former verse, ye your selues know this to be a truth, which I said. Marke here, Paul requires such a measure of knowledge in beleeuers, that they must be able to iudge of the gathering of this or that doctrine, out of this or that place of Scripture. This shewes the contempt of knowledge in these our daies to be great: for most men reiect the preaching of the Gospel, and content themselues with the teaching, and schooling of nature.
8 For the Scripture foreseeing that God would iustifie the Gentiles through faith, preached before the Gospel vnto Abraham, saying, In thee shall all the Gentiles be blessed. 9 So then, they which are of faith, are blessed with faithfull Abraham.
Against the argument in the two former verses, a doubt, or exception might be mooued, on this manner. We graunt, that they which are of the faith of Abraham, are iustified as he was, so they be Iewes, and not Gentiles. Now this doubt, exception, or obiection, Paul remooues in these verses, thus. Whē God said to Abraham, In thee shall all the Gentiles be blessed; he signified, the iustification euen of the Gentiles by faith: therefore all that are of faith, euen the Gentiles, are blessed of God, as Abraham was.
In the 8. verse, I consider three things; the occasion of the speach of God to Abraham, namely, Gods foreknowledge: the manner of his speach, the preaching of the Gospel to Abraham: and the testimonie it selfe, In thee, &c.
Touching the occasion; first, it may be demanded, whether this foreknowledge in God, be a bare foreknowledge, seuered from the will of God, or no? Ans. No: Gods foreknowledge, is in all things ioyned with his decree, or will. If God should foresee things to come, and in no sort will or nill them, there should be an idle prouidence. Christ was deliuered by the will and foreknowledge of God, Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ, but that which the hand, and counsell of God had determined to be done. Act. 4. 28. Neither is God by this doctrine made the author of sinne. For sinne comes to passe, not from the will of God, but according to his will: in that he foresees euill, and withall wills not to hinder the beeing of it: and euill not hindred, comes to passe.
Againe, it may be demanded, In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of things that may possibly come to passe, goes before his will: the foreknowledge of things that shall certenly come to passe, followes the will, and decree of God. For things come not to passe, because they are foreseene; but because they are to come to passe, according to the will of God; therefore they are foreseene. Now then because foreknowledge in God, is ioyned with his will, and is alwaies a consequent of it, it is often put for the counsell, will, and decree of God; as in this place.
In this text, two things are to be considered of Gods foreknowledge. The first is, who, or what foresees? Answer is here made, The Scripture foresees: that is, God foresees, and the Scripture records things foreseene by him. Hence it appeares, that the writings of Moses are the word of God. For they foretell things to come 2000 yeares after, as the calling and benediction of the Gentiles in the seede of Abraham. In the same regard the writings of Paul are the word of God. For there he reueales and sets down in writing, more then 2000 years after, what was the intention of God, when he said to Abraham, In thee shall all the Gentiles be blessed.
The second point is, what is foreseene? Answer is made, that God iustifieth the Gentiles, that is, God will as certēly iustifie them in time to come, as if he had then done it, when he spake the words. Some teach that the Predestination of God, is his decree, in which he purposeth to redeeme, and iustifie all men, of all ages, and times, so be it; they will beleeue. But I finde no such decree in the word. Here we see Gods decree, is onely to iustifie all the Gentiles in the last age of the world. And thus the text of Paul must be vnderstood, God would haue all men to be saued, 1. Tim. 2. namely, all men, or all the Gentiles in the last age of the world, and not all the Gentiles, of all ages, and times.
In the next place, the manner of the speech and testimonie of God must be considered, in that he is said to preach the Gospel to Abraham. Here marke the Antiquitie of the Gospel: and the markes of true religion, which for his substance was known not onely to the Apostles, but also to the Prophets, and Patriarks. So ancient is the true way of life, and the doctrine of iustification by faith without workes. Papists plead antiquitie for their religion: but in vaine: for the proper points and heads of their religion, were taken vp since the daies of Christ, some, 200 yeares after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 yeares after.
The third point, is the speach, or testimonie it selfe: In thee shall all the Gentiles be blessed. In thee, that is, in thy seede, Christ, Gen. 22. 18. who is in thy loynes: into whome the Gentiles are ingrafted by faith, and consequently into thee. For they are the seede of Christ, Isa. 53. 10. who is the seede of Abraham. Againe, here it is said, All the Gentilis. but Gen. 17. 4. Abraham is called the father, not of all, but of many nations. Ans: He is the father of many, in respect of his fleshs and he is a father of all the Gentiles, in regard of his faith. Againe, it is vsuall in scripture, to put the word, All: for many Rom. 5. 15. 18. And the benediction here mentioned, comprehends all the spirituall graces of God, as vocation, iustification, glorification, Eph. 1. v. 3.
The vse. In that the Lord saith, All the nations shall be blessed in Abraham, hence I gather, that the nation of the Iewes shal be called, and conuerted, to the participation of this blessing: when, and how, God knowes: but that it shall be done before the ende of the world, we know. For if all nations shall be called, then the Iewes.
Againe, that which was foretold to Abraham, is verefied in our eyes. For this our English nation, and many other nations are at this day blessed in this seede of Abraham. Vpon the consideration of this, we are admonished of many things. First, we are to giue to God great thankes and praise, that we are borne in these daies. For many Prophets, and great Kings, desired to see that which we see, and could not obtaine it. Secondly, we must euery one of vs in our hearts amend and turne to God, and vnfainedly beleeue in Christ, that we may now in the acceptable day be partakers of the promised blessing. The Lord saith, Gen. 22. 18. In thy seede all the nations of the earth shall be blessed, or, blesse themselues: because they shall vse all good meanes, that they may be filled with the blessings of God. Thirdly, we must blesse all, doe good to all, and hurt none: for, we are heyres of blessings 1. Pet. 3. 8. Lastly, we must here marke our comfort: if we truly turne to God, and beleeue in the holy seede of Abraham, all things shall goe well with vs: God shall blesse them that blesse vs, and curse them that curse vs. Gen. 12. 3.
The ninth verse, is the conclusion of Pauls answer: and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith, (though otherwise forrainers and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we haue the same blessing, when we haue not the like faith? Ans. god respects not the greatnes of our faith so much, as the truth of it. And if faith erre not in his obiect: that is, if we make Christ crucified our Redeemer, and ioyne nothing to him: if there be further, a will to beleeue, and to apprehend Christ, with care and constancie to increase in faith, and a purpose not to sinne, God will accept this true and honest will, for the deede.
10 For as many as be of the works of the law, are vnder the curse. For it is written, Cursed is euery one that continues not in all things written in the Law, to doe them.
In these wordes, Paul sets downe a second reason, whereby he prooues that not onely the Iewes, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawne from the contraries, thus. They that are of workes, that is, that looke to be iustified by workes, are vnder the curse. Therefore, they that are of faith, are blessed, or iustified, with Abraham. Moreouer, Paul addes the proofe of this second reason, in the next words, and it is framed thus: They which fulfill not the law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.
Whereas Paul saith, that they are vnder the curse, that will be of workes, we see the whole world almost, walkes in the way of perdition: it is a conclusion of nature, that we must be saued, and iustified, by our works. The young Prince in the Gospel, said, Good master, what must I doe, to be saued? The Iewes would not be subiect to the iustice of God, but they est[illegible: 1 letter]blished their owne righteousnes of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they looke to be saued by faith: but indeede, they turne their faith, to workes. For what is their faith? surely nothing els (as they say) but their good meaning, or their good dealing, or their good seruing of God.
Hence againe it followes, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, iustification, by workes. On the contrarie, our religion is the safest, and surest from daunger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce iustification by their workes. Steuen Gardiner a bloodie persecutor, beeing on his death bed told, of free iustification by the blood of Christ, said; You may tell this to me, but doe not open this gappe to the people. One of late in a publike execution of iustice, said, he would die a Catholike, and withall he added, that he looked to be saued onely by the passion of Christ.
In the proofe of the reason, three things are to be considered: What the curse is? who are cursed? and when?
The curse is eternall woe and miserie: and it is either in this life, in the end of this life, or in the life to come.
The curse in this life, is either within man, or without him. The curse within man, is manifold. In the minde there is ignorance of God, of our selues, of true happines, and of the means to attaine to it. Againe, there is a great difficultie with much paine to learne, and retaine things, to be learned, and retained. And this is a curse of God vpon our minds. In the conscience, there are manifold accusations; terrours, and feares, arising vpon euery occasion, and they are flashings (as it were) of the fire of hell, vnlesse they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sinnes, without exception. Againe, there is hardnes of heart, whereby the will of man is vnpliable to that which is good, vnlesse it be renewed. In the bodie there are more diseases, then the Physitians bookes can expresse: and as many diseases as there be in vs, so many fruits of sinne there are. Ioh. 5. 14.
The curse without vs, is threefold. The first is, a spirituall bondage vnder the power of the deuil: who by reason of sinne, works in the hearts of vnbeleeuers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.
The second, is an Enmitie of all the creatures with man, since the fall. And this appeares, because when God receiues vs to be his people, he makes a couenant with all creatures, in our behalfe. Hos. 2. 18.
The third containes, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.
The curse in the end of this life, is death, which is the separation of bodie and soule, Rom. 5. 13. and death in his owne nature, is a fearefull curse, and the very downefall to the pitte of hell.
The curse after this life, is the second death: which is separation of bodie and soule from God, with a full apprehension of the wrath of God. And if the paine of one tooth, or finger, be oftentimes so great, that men rather desire to die; then liue? how great then shall the paine be, when all the parts of bodie and soule shall be tormented? And the eternitie of this death increaseth mans miserie. If a man might suffer so many yeares, as there are drops in the sea, and then haue an end, it were some comfort: but when that time is expired, man is as farre from the end of his woe, as euer he was.
This in summe and substance is the curse here mentioned: and it were to be wished, that men would more thinke & speak of it, then they doe: then would there be more conscience of sinne.
The next point is, who are cursed. Ans. They which doe not all things written in the law. Here, is an Item for them, that will keepe some commandements, but not all. Herod would doe some things, at the motion of Iohn Baptist, but he would not leaue his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leaue their swearing, some their lying, some their vncleannes, some their vsurie. But God will not part stakes with man: he will haue all, or none. He that breakes one commandement, is guiltie of all. Iam. 2. And there is good reason, that he which obaies, should obey in all. For where God renewes, he sanctifies throughout, and fills them with the seede of all grace, that they may performe obedience, according to all the commandements of the law.
Againe, he is cursed, that doth not all things which the law prescribeth; or if he doe them, yet doth not continue in all. So then he is cursed, that breakes the law but once, and that onely in one thought: for such an one doth not continue in all things. Now then O sinnefull man, what wilt thou doe, to auoid the curse? for thou hast in thought, word, and deede, broken the law. Doest thou thinke to appease the wrath of God with gold and siluer? the whole world and all things therein are the Lords. And thou maist not thinke to hide or withdraw thy selfe from the presence of God: for all must come and appeare before his tribunall seat, in their owne persons. Neither may we thinke to escape, because God is mercifull: for he is as iust, as mercifull. What wilt thou then doe to escape this horrible curse? when thou hast done all thou canst doe, thou canst no way helpe or releeue thy selfe.
The onely way of helpe is this. Thou must flie from this sentence of the law, to the throne of grace for mercie; instantly asking, seeking, knocking at the gate of mercie, for pardon of thy sinnes. And that thou maist be incouraged to this dutie. consider with me, that at thy first Purpose to amend, and to turne vnto God, thy sinnes are pardoned in heauen. Dauid saith, Psal. 32. 5. I thought I will confesse my sinnes against my selfe, and thou forgauest me. Marke the speech, I thought. The prodigall child, Luk. 15. vpon his purpose to returne to his father, (before he had indeed humbled himselfe in word) was receiued to mercie. When Dauid said, I haue sinned, Nathan in the name of God said, Thy sinne is forgiuen thee. It may be, thou wilt say, the curse is absolute. Ans. The threatnings of the law must be vnderstood with an exception, which the Gospel makes, on this manner: The Law saith, cursed is the transgressour: and the Gospel saith, Except he repent. Ionas preached, yet fourtie daies, and Niniuie shall be destroied: yet withall he addes an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Againe, thou wilt say, my sinnes are very grieuous therefore I feare I shall not escape the curfe. Ans. Forgiuenes is promised without any limitation, to any number or kinds of sinne: (onely the sinne against the H. Ghost excepted.) Therefore appeale with boldnes in thy heart to the throne of grace, intreat for forgiuenes as for life and death, and thou shalt escape the curse.
The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among vs whome no sermons or exhortations will amend: and such persons thinke themselues without the reach of any danger. For they thinke the time is very long to the last iudgement. But they are deceiued touching themselues. For God with his owne mouth hath giuen the sentence, that they are accursed; there remaines nothing but the exequution. The halter is alreadie about their neckes: and there remaines nothing but the turning of the ladder. Nay the exequution is alreadie, in blindnes of minde, and hardnes of heart. He that beleeues not, is alreadie condemned. Ioh. 3.
Lastly, a memorable conclusion of Paul is here to be obserued. That it is impossible for any man, within himselfe, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of workes, fulfills not the law: therefore he is accursed. I further prooue it thus. If we could fulfill the law, we might be iustified by the law: but no man can be iustified by the law, or by workes: therefore, no man can fulfill the law. Againe, Paul saith, Rom. 7. 14. that the law was spirituall, requiring inward and spirituall obedience, and that he was carnall, and therefore not conformable to the law: that he was sold vnder sinne: that when he would doe good, euil was present: that he carried about him the bodie of death. And all this he saith of himselfe, about twentie yeares after his owne conuersion. Such as our knowledge is, such is our loue, to God and man. Now we know God onely in part: therefore we loue in part; and consequently we doe not fulfill the law. Againe, the Scripture puts all men, euen the regenerate, vnder the name of sinners to the very death: Isa. 64. 4. All our righteousnes is as a defiled cloth. Prou. 20. 9. Who can say, my heart is cleane? Iob cannot answer God for one of a thousand, Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard, Psal. 32. 6. If we say we haue no sinne, we deceiue our selues. 1. Ioh. 1. 9. The Papists say, that all these places are meant of veniall sinnes. Ans. There are no veniall sinnes, which in their owne nature, are not against the law of God, but only beside it. The stipend of euery sinne is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Sauiour, but an Instrument of God, to make vs our owne Sauiours. And to say this, is blasphemie. Lastly, that which man could doe by creation, so much the law requires at our hand: but man by creation could loue God with all the powers of his soule, and with all the strength of all the powers: which now (since the fall,) no man can doe. It remaines then for an infallible conclusion, that it is impossible for any man in the time of this life, to fulfill the law.
The vse. This point serues notably to condemne the follie of the world. The Israelites say at Mount Sinai, that they will doe all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandements from his youth. Mark. 10. 20. Our common people say, that they can loue God with all their hearts, and their neighbours as thē selues.
Secondly, this doctrine serues to confute sundrie Errours of the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sinne: that works of the regenerate are perfect, and may be opposed to the iudgement of God: that men may supererrogate, and doe more then the law requires. The groūd of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to loue God truly, aboue all creatures, and to loue our neighbour as our selues, in truth. The second is, to loue God with all the powers of the soule, and with all the strength, of all the powers: and this measure of fulfilling the law, is reserued to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.
Obiect. I. God promifeth the Israelites, that he will circumcise their hearts, that they may loue him with all their hearts, with all their soules, and with all their strength. Deut. 30. 6. And thus Iosua turned to God with all his heart, with all his soule, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it signifies, a true and vpright heart, without guile or dissimulation. Thus they of Zebulon are saide, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, marke the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be vnderstood. Neuerthelesse, the whole heart, soule, and strength, in the summe of the morall law, signifies all powers of the soule, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spirituall; and by the prohibition of lust, giues the meaning of the whole law. For concupiscence, or lust, comprehends the first thoughts, or motions.
Obiect. II. Noah is saide to be iust and perfect, Gen. 6. and God commands Abraham to walke before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seedes of all graces: by which he endeauours, to obey God in all his lawes and commandements. Perfection of degrees, is, when the law is fulfilled both in matter, and manner, according to the rigour of the law. Now the former places speake onely of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and generall indeauour to obey God. Isa. 38. 1.
Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, saue in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabeth walked in all the commandements of God, and that without reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of fulfilling the law, is to beleeue in Christ, who fulfilled the law for vs: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabeth, and others, are said to fulfill the law.
Obiect. IIII. We pray that we may fulfill the law, when we say, Let thy will be done in earth, as it is in heauen. Ans. We pray not that we may fulfill the law in this, but that we may striue as much as may be, to attaine to the fulfilling of the law. That is the scope of the petition. We desire not to be equall to the Angels, and Saints; but onely to imitate them more and more, and to be like to them.
Obiect. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signifie that he could perfectly will that which is good. For his will beeing partly renewed, and partly vnrenewed, the good which he willed, he partly nilled; and the euill which he nilled, he partly willed.
Obiect. UI. Christ tooke out flesh, that the righteousnes of the law might be fulfilled in vs. Rom. 8. 4. Ans. The righteousnes of the law is fulfilled in vs, not because we doe all things required in the law, but because we haue faith in vs, and by that faith we apprehend the obedience of Christ in fulfilling of the law.
Obiect. VII. Rom. 13. 8. Loue is the fulfilling of the law: and the regenerate loue their neighbours. Ans. If we could loue our neighbour as our selues, perfectly, we should then fulfill the whole law. But our loue is imperfect.
Obiect. UIII. He that is borne of God sinnes not: 1. Ioh. 3. he that sinnes not, fulfills the law. Ans. He that is borne of God sinnes not, that is, he doth not commit sinne, or make a practise of sinne. He may fall of frailtie, yet then he recouers himselfe, and doth not keepe a course in sinning. This is the meaning of S. Iohn.
Obiect. IX. The commandements of God are not grieuous. 1. Ioh. 5. Ans. They are not grieuous three waies; first, in respect of remission: because they that beleeue in Christ, haue the transgression of the law pardoned. Secondly, in respect of imputation: because Christs obedience in fulfilling the law, is imputed to euery beleeuer. Thirdly, in respect of inchoation. For they that beleeue receiue the spirit of God, wherby they are inabled to indeauour themselues to obey God in all his commandements. Otherwise in respect of our owne personall obedience, they are a yoke that no man can beare.
Obiect. X. The workes of God are perfect, Deut. 32. 4. Good workes, are workes of God: therefore they are perfect. Ans. Workes, that are meerely workes of God, which he worketh by himselfe, and not by man, they are all perfect: and thus must the text in Moses be vnderstood. Now good works, are works of God in vs: and withall they are our workes, hauing their beginning in the minde, and will of man: and hence they are defiled. For when the first and second cause concurre in a worke, the said worke takes vnto it the condition of the second cause. Water pure in the fountaine, is defiled, when it passes by the filthie channell.
Obiect. XI. If God haue giuen vs an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his owne fault hath lost this power of keeping the law.
The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is onely one generall, and vnchangeable sentence of the law, Cursed is euery one that continues not in all things written in the law to doe them.
I now come to other vses of the former conclusion. If the law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that beleeue. Hence it followes necessarily, that our iustification must be by the imputation, or application of Christs iustice vnto vs.
Because we cannot fulfill the law, we must make it a glasse to see our impotencie, and what we cannot doe: and it must be our schoolemaster to driue vs to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vs to obey the lawes of God. Thus come we to be doers of the law, and no otherwise.
Againe, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In euery good worke, there is something that is Gods, and something that is ours alone. The defect of the worke is ours alone, and that is pardoned to the beleeuer. That which is good in the worke, is from God, and that he approoueth as beeing his owne. And thus euery good worke, is said to please God.
Lastly, after that we haue begunne to please God in obedience to his lawes, considering we fulfill them not, all boasting of our goodnes must be laid aside, and we must humble our selues vnder the hand of God euen to the death. Read the practise of Dauid, Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1.
11 And that no man is iustified by the law in the sight of God, it is manifest. For the iust liueth by faith. 12 And the law is not of faith: but he that shall doe these things, shall liue in them.
The meaning. By the law] that is, the law not onely ceremoniall, but also iudiciall and morall. Indeede the occasion of Pauls disputation in this place, is taken from Circumcision, pertaining to the ceremoniall law: but he inlarges his disputation, from one part to the whole law. For they which thought Ceremonies necessarie to iustification, would much more thinke morall duties necessarie. And that Paul speakes here of the morall, it appeares by the 10. verse, where he alleadgeth a sentence that specially appertaines to the morall law: Cursedis euery one, &c. Againe, the law may be considered, two waies, in the iustification of a sinner: first, as it iustifieth without Christ. Secondly, as it iustifieth with Christ: and both waies it is excluded from iustification, and here specially in the second regard. For the intent of the Galatians was, to ioyne Christ and the law, in the worke of our iustification.
Before God] that is, in the iudgement of God, before whose iudgement seat we must all appeare, and be iudged.
The iust shall liue by faith.] The scope of these words is this. The Iewes were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be ledde into captiuitie, by the saide Babylonians. Now in this distresse of theirs, the Lord sets downe the dutie of the faithfull Iewes, namely, that they must stay themselues by their faith in the Messias, and consequently, that they shall haue safetie in this life in the middest of all dangers, and in the ende haue eternall life. And Paul applies this text to his purpose, thus. Life eternall comes by faith: and therefore true righteousnesse before God is by faith. For righteousnes is the foundation of life eternall: and therefore it is called iustification of life. Rom. 5. 17.
The law is not of faith] The meaning of these words must be gathered, by the opposition in the latter part of the verse: but he that doth these things shall liue in them. And the meaning is this. The law doth not prescribe faith in the Messias: neither doth it promise life to him that beleeueth in the Messias, but to him that doth the things contained in the law.
In these wordes, Paul addes a new argument to the former, thus. Iustice is by faith: the law is not of faith: therefore the law is not our iustice. Or again, thus. He that is iustified, is iustified by faith: the law iustifies no man by faith: therefore the law doth not iustifie. The conclusion is first, in the 11. verse. The proposition is expressed, and confirmed by the testimonie of the Prophet Habacuk. The assumption is in the 12. verse.
The vse. Whē Paul saith, No mā is iustified by the law in the sight of God: he makes a double iustification: one, before God: the other, before mē. Iustification before God is, when God reputes a man iust, & that onely for the merit, and obedience of Christ. Iustification before men, is, when such as professe faith in Christ, are reputed iust of men. By this distinction, Paul who saith, that a man is iustified by faith without workes, Rom. 3. 28. and Iames, who saith, that Abraham was iustified by faith, and workes, Iam. 2. 24. are reconciled: for Paul speakes of iustification before God, as he himselfe expressely testifieth, Rom. 4. 2. and S. Iames speakes of iustification before men, which is not onely by the profession of faith, but also by workes.
In the same sort, there is a double Election. One speciall, whereby God knowes who are his. The other, is more generall, whereby we repute all men to be Elect, that professe faith in Christ, leauing secret iudgements to God. Thus Paul writes to the Ephesians, Philippians, &c. as Elect. And the Ministers of the word, are to speake to their congregations, as to the Elect people of God.
In the same manner, there is a double sanctification: one before God, in truth, Eph. 4. 28. the other before men, in the iudgement of charitie. Thus men are said, to tread vnder foote the blood of Christ wherewith they were sanctified. Hebr. 10. 29. Thus all that are of right to be baptised, are holy and regenerate: not in the iudgement of certentie, which is Gods; but in the iudgement of charitie, which is mans: secrets alwaies reserued to God.
Againe, when Paul saith, in the sight of God, he giues vs to vnderstand, that there is an vniuersall iudgement of God, before whome we must all appeare, and be iudged. And when Paul saith in the time present, that God iustifieth (though not by workes) he signifies, that this iudgement is alreadie begunne vpon vs, euen in this life. This must teach vs, to walke in godly and holy conuersation, in the feare of God: and to watch and pray, that we may be found worthie, to stand before God. Malefactours, when they are going to iudgement, and when they see the Iudge set: lay aside skorning, and bethinke themselues what to say, or doe. Now we are these malefactours: and we know that God hath alreadie begunne to giue iudgement of vs: and therefore we must prepare our selues to make a good reckoning.
In the testimonie of the Prophet our dutie is set downe, and that is, that we must in this world liue by faith. That we may liue by faith, we must doe two things. One is, to choose the true God for our God: the second is, in our hearts to cleaue vnto him, and that according to his word. First therefore, we must cleaue fast to his commandements, by entring into the way of his precepts, and by walking in them. For this cause we must haue alwaies about vs the eye of knowledge, to direct our steps in the wayes of God, that we euer keepe our selues in our callings, that is the dutie we owe to God and man. Secondly, while we stand in the waies of God, we shall be assailed with many Temptations on the right hand, and on the left: therefore we must further cleaue to the promises of God: beleeuing his presence, protection, and assistance, in all temptations and daungers. And this our faith must be as it were a hand to stay vs. Here two caueats must be remembred. One, that we must not prescribe vnto God the manner of his assistance: but leaue it, with other circumstances of time, and place, to God. The second is, when all earthly things faile vs, we must rest vpon the bare word of God, and beleeue the promise of remission of sinnes, and life euerlasting. This is to liue by faith. And this dutie must be practised, when we are in the field to fight for our countrey: when we lie on our death beddes: and when we are in any danger.
Marke further, Paul saith, the iust man liues by faith: he therefore that is iustified continues to be iustified by his faith: and therfore the second iustification, that is said to be by our works, is a meere fiction. And in that none liues by faith, but he that is a iust man, we see that true faith is alwaies ioyned with the Purpose of not sinning, or with the iustice of good conscience: and where they are seuered, there is no more but a meere pretence of faith.
When Paul saith [the Law is not of faith] he sets downe the maine difference betweene the Law and the Gospel. The law promiseth life, to him that performs perfect obedience, & that for his works. The Gospel promiseth life, to him that doth nothing in the cause of his saluation, but only beleeues in Christ: and it promiseth saluation to him that beleeueth, yet not for his faith, or for any worke els, but for the merit of Christ. The law thē requires doing to saluation, and the Gospel beleeuing, and nothing els.
Obiect. I. The Gospel requires repentance, and the practise of it. Ans. Indeede the law doth not teach true repentance; neither is it any cause of it, but onely an occasion. The Gospel onely prescribes repentance, and the practise thereof: yet onely as it is a fruit of our faith, and as it is the way to saluation in which we are to walke, and no otherwise.
Obiect. II. The law requires and commands faith. Ans. The law requires faith in God, which is to put our affiance in him. But the Gospel requires faith in Christ, the Mediatour, Godman: and this faith the law neuer knew.
Obiect. III. In the Gospel there are promises of life, vpon condition of our obedience. Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh, ye shall liue. 1. Ioh. 1. 9. If we confesse our sinnes, God is faithfull to forgiue them. Ans. The promises of the Gospel are not made to the worke, but to the worker: and to the worker not for his work: but for Christs sake, according to his worke. As for example: promise of life is made not to the worke of mortification, but to him that mortifieth his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or euidence thereof. And therefore it must be remembred, that all promises of the Gospel that mention works, include in them Reconciliation with God in Christ.
Obiect. IV. Faith is a vertue, and to beleeue is a worke: therefore one worke is commanded in the Gospel, and is also necessarie to saluation. Ans. The Gospel considers not faith as a vertue, or worke, but as an instrument, or hand, to apprehend Christ. For faith doth not cause, effect, or procure our iustification and saluation, but as the beggers hand, it receiues them, beeing wholly wrought and giuen of God.
This distinction of the law and the Gospel, must be obserued carefully. For by it we see that the Church of Rome hath erroniously confounded the law and the Gospel, for this many hundred yeares. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the holy Ghost, is the Gospel. But I say againe, that the law written in our hearts, is still the law of Moses. And this ouersight in mistaking the distinction of the Law and the Gospel, is and hath bin, the ruine of the gospel.
We must here further obserue, that Cr[illegible: 1 letter]dere. Fac[illegible: 1 span]. beleeuing, and doing, are opposed, in the article of our iustification. In our good conuersation they agree: faith goes before, and doing followes: but in the worke of our iustification, they are as fire and water. Hence I gather, that to the iustification of a sinner, there is required a speciall and an applying faith, for generall faith is numbred among the works of the law: and the deuills haue it. This kind of beleeuing therefore, and doing, are not opposite. Againe, hence I gather, that works of faith and grace, are quite excluded from iustification; because the opposition doth not stand betweene beleeuing, and the works of nature: but simply, betweene beleeuing, and doing.
Lastly, it may be demaunded, why the Lord saith, He that doth the things of the law shall liue; considering no man since the fall, can doe the things of the law? Ans. The Lord since mans fall, repeates the law in his old tenour, not to mocke men, but for other waightie causes. The first is, to teach vs that the law is of a constant, and vnchangeable nature. The second is, to aduertise vs, of our weaknes, and to shew vs, what we cannot doe. The third is, to put vs in minde, that we must still humble our selues vnder the hand of God, after we haue begunne by grace to obey the law; because euen then we come farre short in doing the things which the law requires at our hands.
13 Christ hath redeemed vs from the curse of the law, when he was made a curfe for vs: (for it is written, Cursed is euery one that hangeth on the tree.) 14 That the blessing of Abraham might come to the Gentiles, through Christ Iesus, that we might receiue the promise of the spirit by faith.
Paul hauing prooued the truth of his doctrine by sundrie arguments, in the former part of this chapter, he here answereth an obiection, the occasion whereof is from the 10. verse. It may be framed on this manner: If they be accused that continue not in all things written in the law to doe them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you haue said.) Answer is here made, that to them that beleeue there is full redemption, from the curse of the law. And Paul for the better inlightning of his answer, here makes a description of our redemption by foure arguments. The first is the author: Christ hath redeemed vs from the curse of the law. The second is the forme or manner of our Redemption, in these words, When he was made a curse for vs. And this forme is further declared by the signe, in these words: for it is written, Cursed is euery one that hangeth on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also an other ende, that we might receiue the promise of the spirit.
Touching the Author, in these words, Christ hath redeemed vs from the curse of the law, sundrie things may be learned. First of all, comparing these words with the 10. verse, or comparing the answer, and the obiection together, we see and are to obserue, that the threatnings of the law, are to be vnderstood with an exception from the Gospel. All are cursed, saith the law, that doe not continue to doe all things written therein, Except they haue pardon, and be redeemed by Christ, saith the Gospel. And thus are all curses of the law to be conceiued, with a limitation or qualification, from the Gospel.
Againe, in that Christ hath redeemed vs from the curse of the law, here is our comfort, that neither, hell, nor death, nor Satā, hath any right or power ouer vs, so be it we do vnfainedly beleeue in Christ. For we are bought with a price. And for this cause, we must be admonished, not to feare any euill ouermuch, as the reuilings, and curses of euill tongues, withcraft, the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtfull vnto vs, is remooued from them that are in Christ. And therefore all immoderate feare should be restrained.
Thirdly, our dutie is, to glorifie God and Christ, who hath redeemed vs, and that both in bodie and soule. The redeemed must liue according to the will of their redeemer. 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his mercie.
Lastly, here an obiection made by some, may be answered. If (say they) we were redeemed by Christ, beeing captiues to the deuill, the price of our Redemption was paid to him, and not to God. Ans. We were captiues properly to the iustice of God in the law, to the order whereof we stand subiect: and by this meanes we are captiues to the curse of the law, and consequently to the deuill, who is the minister of God, for the Execution of the said curse. And beeing captiues to the deuill, no otherwise then as he is the minister of God, for the inf[illegible: 2 letters]cting of punishment: the price must not be paid to him, but to God, who is the principall, and hath a soueraigntie ouer him and vs.
I come now to the forme of our Redemption, Who was made a curse for vs. For the better vnderstanding of these words, foure points are to be handled. The first is, what is this curse? Ans. A double death: the first of the bodie, the second of the soule. The first is, the separation of the bodie and soule. The second is, the separation of the whole man from God: not in respect of his vniuersall power and presence (for the very damned haue their moouing and beeing from him,) but in respect of his fauour, and speciall loue, whereby God ceaseth to be their God. And this is death indeede, whereof the first; is but a shadow: and this is the curse of the law.
The second point is, How Christ was a curse, or accursed, who is the fountaine of blessednes? Ans. He is not so by nature: for he is the naturall sonne of God: nor by his owne fault: for he is the vnspotted lambe of God: but by voluntarie dispensation: and therefore Paul saith, he was made a curse. And he was made a curse, first, because he was set a part in the eternall counsell of the Father, Sonne, and holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the father is said to haue sealed him, Ioh. 6. 27. and he is said againe to be prcordained before all worlds, 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God. Act. 3. 22. Secondly, he was made a curse, in that he was in time consecrated to be our Mediatour and so a curse. And this consecration was first in his baptisme, in which he put vpon him our guilt, as we put off the same in ours; and secondly on the crosse and passion, in which he tooke vnto him the punishment of our sinne. And thus was he made a curse. It may be obiected, that he is the Son of God: and therefore no curse. Ans. Christ must be considered as the Sonne of God, and againe as our pledge and suretie. Heb[illegible: 1 letter]. 7. 22. In the first respect he was not accursed, but in the second.
The third point is, In what nature was Christ accursed? Ans. Whole Christ God-man, or Man-god, was accursed. For the Lord of life (saith Paul) was cr[illegible: 1 letter]cified, and consequently accursed. 1. Cor. 2. 8. Yet this limitation must be added, that the curse was not vpon the Godhead of Christ, but onely in his flesh, or manhood. For he suffered (saith Peter) in the flesh. 1. Pet. 4. 1. Moreouer, the soule of Christ was the more principall seat of the curse, as it was the principall seat of sinne. Therefore the Prophet saith, he made his soule an offering for sinne, Isa. 53. 10. and Christ said, My soule is heauie to the death.
The fourth point is, How farre forth Christ was accursed? Ans. In the first death there are two degrees, separation of the bodie and soule, and the putrifaction of the bodie separated. And Christ entred onely into the first, and not into the second. For his bodie beeing dead indured no corruption. Againe, in the second death there are two degrees. The first is, a separation from God in sense and feeling: and the second, is an absolute separation from God. Into this second degree of death, Christ entred not, because he saide in the middest of his passion, My God, my God. And this absolute separation could not be without the dissolution of the personall vnion. Into the first degree of the second death, he entred: namely, into the apprehension and feeling of the wrath and indignation of God due to mans sinne. And this appeares by his bloodie sweat of thicke and clottered blood, by his complaint that he was forsaken: by his feares and sorrowes in the time of death, in which he comes short of sundrie Martyrs, vnlesse we acknowledge that he indured further paines of death then euer they did: by his condition, in that he takes vpon him the condition of the first Adam, who vpon his fall was to indure the first and second death. Here two questions are to be demanded: the first, How and in what manner Christ suffered the wrath of God? Ans. He indured it willingly of his owne accord: he did not onely in minde see it before his eyes, but also he felt it: it was laid and imposed on him, and he incountred with it: but it had no dominion of lordship ouer him. Act. 2. 24. The second is, How much he suffered of the wrath of God? Ans. The punishment he suffered was in value and measure answerable to all the sinnes, of all the Elect past, present, and to come: the Godhead supporting the manhood, that it might be able to beare, and ouercome the whole burden of the wrath of God. If it be saide, that a creature cannot haue an infinite apprehension of the wrath of God: I answer, it sufficeth that God laid infinite wrath vpon him, and that he apprehended it according to the condition of a creature. For in so doing, he incountred with the whole wrath of God. One man in a breach, or at a bridge, may stand against an whole armie, and beare the brunt of it: why may not then the manhood of Christ supported by the Godhead, beare the stresse of the whole wrath of God? Against this doctrine, sundrie things may be obiected.
Obiect. I. The Scripture ascribes all to the blood of Christ, and therefore to the death of the bodie. Ans. By blood, is meant a bloodie death: by the bloodie death, the death of the crosse: by the death of the crosse, a death accursed, or the death of the bodie, ioyned with the malediction of the law.
Obiect. II. The suffering of the anger of God was not figured in Sacraments or sacrifices. Ans. The beast, whereof the burnt offering was made, was first tied to the hornes of the altar: his blood then was shedde: and lastly he was all burnt vpon the al[illegible: 3 letters] vnto God: and hereby was figured the fierie wrath of God.
Obiect. III. Temporall death, or the curse for halfe a day cannot counteruaile eternall death. Ans. Yes, in Christ. For if man could suffer and ouercome punishment in measure infinite, he should not suffer eternally: but this no man nor angel can doe: and therefore man must suffer punishment for measure finite, for time infinite: because the punishment must be answerable to God, whose maiestie is infinite. Now Christ beeing God and man, suffered punishment indeed infinite: and therefore it was not necessarie that he should indure it eternally. Againe, here the dignitie of the person helpeth: for in that the Sonne of God suffered the curse of the law for halfe a day, it is more, then if all men had suffered eternall death. Therefore the death of Christ in respect of the measure of the punishment, as also in respect of the value, and dignitie thereof, counteruailes death euerlasting.
Obiect. IV. It is hard to say, that Christ suffered the paines of hell. Ans. The Latin translation (commonly receiued,) hath as much, that he could not be holden of the sorrowes of hell, Act. 2. 24. And there is no offence to say, he suffered the paines of hell, so farre forth as this suffering may stand with the puritie of his manhood, and with the truth of the personall vnion.
The vse. Friers teach, that if Christ had pricked his finger, and let fall but one droppe of blood, it had bin sufficient to redeeme all the world. But they dreame. For Paul saith, he was made the curse of the law, to redeeme vs. This had bin a needles worke, if a pricke in the finger, or any punishment without death, would haue done the deede.
That Christ became a curse for vs, it shewes, the greatnes and horriblenes of our sinnes, it shewes the grieuous hardnes of our hearts, that neuer almost mourne for them: it shewes the vnspeakable loue and mercie of God, for which we are to be thankfull for euer, and that all manner of waies.
In that the Sonne of God became a curse for our sinnes, we are put in minde, to see, acknowledge, and consider them, and withall to bewaile them, and to humble our selues for them: and to detest them more and more, vnto the very death. For what is more worthie of hatred, then that which causeth the Sonne of God to be accursed. They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law, doe in truth die vnto all their sinnes, and liue vnto God. Many indeede professing Christ, make no change of life at all: and the reason is, because a secret Atheisme makes them say in their hearts, There is no Christ, there is no curse, that was indured by Christ. Clense your hearts of this hidden Atheisme, and looke that inwardly in your spirits, you die vnto your sinnes, and liue to God.
In that Christ was obedient to his Father in bearing the curse of the law, we are taught in all things to subiect our selues to the will of God. Our obedience must not onely be in doing this or that, but also in suffering the miseries [illegible: 2 letters]d on us to the death: this is the best obedience of all, and the truest marke of Gods child, to obey in our sufferings.
Moreouer, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is euery one that hangeth on the tree. Deut. 21. 23. The ground of this sentence is the sinne of the malefactour: for whome God curseth, he curseth for his offence. And here it may be demanded, why he that is stoned to death is not likewise accursed? Ans. He also is accursed: but there are speciall reasons why the man hanged on the tree is cursed. First, among the Iewes, they which were hanged, were most grieuous malefactours, as blasphemers, and idolatours: and there punishment was accordingly, most grieuous. Secondly, hanging (as among all nations, so among the Iewes) was a most odious, and infamous death. Thirdly, God did foresee that the Messias should die on the crosse, and therefore he accursed this kind of death. If it be saide, that there was no fault or offence in Christ; and therefore he could not be accursed: I answer, that he became sinne for vs, in that our sinne was applied and imputed to him. It may be further obiected, that the theefe which repented, was not accursed, though he were hanged on the tree. Ans. As a theefe, he was accursed; as he was a theefe, and repented, the curse was remooued. For the law in the curses thereof, giues place to the Gospel: iudgement yeelds to mercie: and the Gospel puts an exception to the law.
The vse. If the malefactour hanged, be accursed, and defile the earth: how vile and accursed is the liuing malefactour, the blasphemer, adulterer, murtherer, &c. who hath entred no degree of punishment? Let this be considered, to terrifie offenders.
Againe, let vs consider the scope of this law. Because he that hangs on the tree, is accursed: therefore saith the law of God, he must be taken downe, and buried. Marke the equity of this law: and that is, that things euill and accursed, are to be remooued from the eye and sense of man. This charge the Lord giues of lesse matters, namely, of sights vndecent, and vnseemely. Deut. 23. 15. Againe, we are commanded not so much as to name fornication, vncleannes, couetousnes, resting, foolish talking, &c. Eph. 5. 3. Here we are to be put in minde, that the Plaies (commonly in vse) ate to be banished out of all Christian societies. For they doe nothing els but reuiue and represent the vile and wicked fashions of the world, and the misdemeanour of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Againe, all euill in our example, whether in word, or in deede, must be buried, as much as may be: for it defileth, and is accursed.
Here it may be demanded, how this law of God, (he is accursed: therefore let him be taken downe, and buried) standes with the order vsed in this and other countries, in which men are hanged in chaines for the terrour of the world? Ans. Iudiciall lawes, if they haue in them morall equitie, and serue directly to fense in the precepts of the Decalogue, are perpetuall, and bind all men, els not. As for the iudiciall determinations of this or that manner of punishment, they concerne vs not, but God hath left euery nation free, though not in respect of punishment, yet in respect of the manner and order thereof.
The third point, whereby our redemption is described, is the ende thereof, that the blessing of Abraham, that is, righteousnes and life euerlasting, may come vpon the Gentiles. Here two things are to be considered. The first is, whence comes the benediction of Abraham? Ans. From the cursed death of Christ. For thus are the words, He was made a curse for vs, that the b[illegible: 2 letters]ediction of Abraham might come on the Gentiles. Marke here how God workes one contrerie by the other. In the creation, he made something, not of something, but of nothing: he called light out of darknes: he kills, and then makes aliue, Hos. 6. he sends men to heauen, by the gates of hell: he gaue sight by a temper of spittle and clay, a fit meanes to put out sight. In the worke of our redemption he giues life, not by life but by death, and the blessing by the curse. This shewes the wisdome, and power of God: and it teacheth vs in the worke of our conuersion and saluation, not to goe by sense and feeling; because God can, and doth worke one contrarie, in, and by the other.
The second point is, where this benediction of Abraham is to be found. Ans. The text say, It is extant in Christ Iesus, who is as it were the storehouse of Gods blessing, and the dispenser of it to all nations. In him are hid all treasures of wisdome, and knowledge. Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen. Reu. 21. Here we see the right way to become rich: and that is, aboue all things to seeke to be true and liuely members of Christ: for if he be ours, we can want nothing. Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vnto vs all good things that he sees to be necessarie for vs. For Christ is the storehouse of the benediction of Abraham. Againe, this must teach them that beleeue in Christ, to be content in any estate, be it better or worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discerne of things that differ. Thirdly, in our pouertie, and in the middest of all our wants and losses, we must comfort our selues. For though we leese neuer so much, yet we retaine the principall, and that is Christ, who is the benediction of Abraham.
The fourth point is, an other end of our Redemption, That we might receiue the promise of the spirit by faith. For the better vnderstanding of this, foure questions may be demanded. The first is, what is meant by the promise? Ans. The promise of God made in the old Testament, that he would powre out his spirit vpon all flesh. Isa. 44. 3. and Ioel 2. 28. And h[illegible: 1 span]saide, that this promise is fulfilled to the nations, whē they beleeue. Marke here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God promiseth Iacob that his posteritie shall be a great nation after 430 yeares: for which time they remaine in thrall & bondage; but the very night after the former time was expired, nothing, no not the raging sea could stoppe their deliuerance. Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the Israelites in Babylon. When this time was expired, Daniel praied, and at the very beginning of his supplications, the decree of God for deliuerance came forth. Dan. 9. 23. The vision of God (saith the Prophet) is for an appointed time. Hab. 2. 1. and so is the promise. This must teach vs to be content, if after much praying, we finde not the fruit of our praiers: because there is an appointed time for the accomplishing of them. In this respect Dauid saith, that his eyes failed, and he was hoarse in praying. Psal. 69. 4.
The second question is, what is meant by the giuing, or sending of the spirit? Ans. Without any alteration or change of place, it signifies two things. The first is, Order betweene the persons, whereby the Father, and the Sonne worke mediately by the holy Ghost, & the holy Ghost immediatly from them. The second is, that the Spirit doth manifest his presence by diuine effects in vs. In this respect he is saide to be sent, or giuen of the Father, and the Sonne.
The third point is, In what order is the spirit giuen? For it seemes, that we first of our selues beleeue, and then receiue the spirit? Ans. Men are saide to receiue the spirit, when they receiue some new gift of the spirit, or the increase of some old gift. Ioh. 20. 22. Againe, to speake properly, faith and the receiuing of the spirit, are for time both together. For first of all, we heare the promise of God: then we beginne to meditate, and to applie the saide promise to our selues, to striue against doubting, and to desire to beleeue: and in doing of all this, we receiue the spirit. To beleeue, is the first grace in vs that concernes our saluation: and when we beginne to beleeue, we beginne to receiue the spirit: and when we first receiue Gods spirit, we beginne to beleeue. And thus by our faith receiue we the spirit: and thus also the spirit dwells in vs by faith. Eph. 3. 17. And we must not imagine, that we may, or can beleeue of our selues, without the operation of the spirit.
The fourth point is, for what ende we receiue the spirit? Ans. For sixe. For illumination of our mindes, 1. Ioh. 2. 27. 1. Cor. 2. 12. for regeneration, whereby the Image of God is restored in vs, Ioh. 3. for the gouernment of our counsells, wills, affections, actions, Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction, whereby we are vnited to Christ our head. 1. Cor. 6. 17. for consolation, Rom. 8. 16. lastly, for confirmation in our faith, and euery good dutie. 2. Cor. 1. 22. Eph. 1. 13.
This receiuing of the spirit, is one speciall ende of our redemption: and therefore it is most necessarie for vs, to haue the spirit of God dwelling in vs. If we haue not the spirit, we are not Christs: and without it, we can doe nothing.
We must for this cause doe such things, whereby we may obtaine and receiue a plentifull measure of Gods spirit. Repent (saith Peter) and ye shall receiue the holy Ghost.
Againe, we must carefully retaine and preserue the grace of the spirit in vs; by meditation in the word of God; by earnest and frequent praier; by auoiding all such acts, in word, or deede, that may make a breath in conscience: for whatsoeuer offends conscience, quenches the spirit. Lastly, by sauouring the things of the spirit, Rom. 8. 5. that is, by thinking on things spirituall, by affecting of them, and delighting in them.
15 Brethren, I speake as men doe: though it be but a mans couenant, when it is confirmed, no man doth abrogate it, or adde any thing thereto. 16 Now to Abraham and his seede were the promises made. He saith not, and to the seedes, as of many; but, and to thy seede, as of one, which is Christ. 17 And this I say, that the law which was 430 yeares after, cannot disanull the couenant that was before confirmed of God in respect of Christ, that it should make the promise of none effect. 17 For if the inheritance be of the law, it is no more by promise, but God gaue it vnto Abraham by promise.
In these words, Paul meetes with a second Exception, or obiection, made against that which he here principally stands vpon: namely, that the blessing of Abraham is conuaied to the Gentiles, and that by Christ. The obiection may be framed thus: The promise made to Abraham, cannot now pertaine to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be iustified, and faued, by the obseruation of the law. To this obiection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot doe it. The first he confirmes on this manner: The Testament of God confirmed, cannot be abrogated: The promises made to Abraham and his seede, which is Christ, are his Testament confirmed: Therefore they cannot be abrogated.
The proposition is expressed in the 17. verse, and is confirmed by comparison, thus. The testament of man after it is confirmed, may not be abrogated: much lesse the testament of God. v. 15. The minor is propounded in the 16. and 17. verses. Now I come to speake of the words as they lie.
Brethreu] Paul had before called them fooles; and that iustly, because they fell from the doctrine which he taught them, to an other Gospel. And yet here he calls them brethren. And hence let vs learne, that in diuision of iudgement and opinion, there must be no diuision but vnitie of affection. It is, and hath bin alwaies the plague of the Church, that diuision of heart and affection, there takes place, where any diuision is in iudgement, though men erre of infirmitie. This cuill causeth more to be condemned for heretikes, then indeede ought to be: it maketh schismes where none should be: it maketh dissentions to be incurable; which otherwise might be cut off. And therefore if dissentions in iudgement arise, we must remember to suppresse, enuie, hatred, pride, selfe loue, and let Christian loue beare sway.
Againe, here we see it is lawfull, to speake in Sermons as men doe, so it be done after the example of Paul, with these cautions. First, it must be done sparingly, and soberly, without ostentation. Secondly, it must be done vpon a iust cause, as when the sayings of men serue to conuince the hearers, and that in their consciences. Thirdly, a difference must be made betweene the word of man, and the word of God; least in adding one to the other, the word of God loose his grace, and excellencie. Lastly, Gods word onely must be the foundation of the doctrine which is taught, and the word of man is to be added, in respect of our infirmitie to giue light, or to conuince.
That which Paul speakes after the manner of men, is a principle of law, or a conclusion of the light of nature, namely, that a Couenant or testament confirmed, may not be abrogated. Paul saith, it is the propertie of them that are of reprobate mindes to be truce-breakers. Rom. 1. 30. Hence sundrie questions may be resolued. The first is, whether Legacies giuen to the maintenance of the Masse, may be applied to the maintenance of the true worship of God? Ans. The testator in the giuing of such Legacies, hath a double intention: one is general, and that is to preserue the worship of God: the other is special, and that is to preserue the idolatrie of the Masse. In this he erreth, and therefore his will may be changed. For testaments vnlawfully made, may be abrogated. In the generall he erred not: and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be saide, that the next heires may recall them when the Masse is abolished. I answer, no. Because they may still be applied to the publike good of the Church. The affection of the dead was good in this case, though there iudgement was naught: and therefore regard is to be had of their affection and intent.
The second question is, whether we are to keepe couenant with heretikes, and enemies? Ans. Yea: for the principle, A couenant confirmed, may not be abrogated, is the conclusion of nature, which binds all men without exception, at all times, if the couenant be lawfull.
The third question is, what if damages and losses follow vpon the couenant made and confirmed, must it then be obserued? Ans. Of couenants some are single, that is, bare promises, not confirmed by oath; and some againe are with oath. Againe, some couenants are meere ciuill, beeing made of man to man; and some are more then ciuill, beeing made of man to God, as contracts of marriage. Now if couenants be single couenants, and meerely ciuill, then may they be changed by the makers, or by their successours, if hurts and losses arise. Yet if couenants be confirmed by oath, and if they be made to God, they may not be changed, so long as they are lawfull, though great losses insue. Read the example of Iosua, Ios. 9. 18. A good man sweareth, and changeth not, though he lose thereby. Psal. 15. 4.
The fourth question is, whether a contract may not be dissolued, when one of the parties hath a disease contagious in deadly manner, and incurable? Ans. If such a disease follow the contract, the marriage not consummate, we may presume that God doth dissolue the contract. And the couenant dissolued by God, we may without daunger hold to be abrogated.
The last question is, whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ, when it ministreth the Lords supper vnder one kind? Ans. They sinne against the light of nature, which teacheth vs not to abrogate the testaments of men, much lesse the testament of God. It is alleadged, that we receiue whole Christ vnder one kind. Ans. True indeede. But we must consider the end of the sacraments is to signifie and represent, perfect nourishment, in, and by Christ: now perfect nourishment is not in bread alone, but in bread and wine: and by them both ioyned together, is signified, that Christ is the bread and the water of life: now to abolish the cuppe, is to abolish the principall vse of the sacrament, and to lessen our comfort.
In the 16. verse Paul saith, the promises were made to Abraham, in the plurall number: because they were sometime made to Abraham, sometime to his seede, and sometime to both: and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seede of Abraham here mentioned, is the seede not of the flesh, but of the promise, Rom. 9. 7. and this seede is first Christ Iesus, and then all that beleeue in Christ. For all these are giuen to Abraham as children by the promise and Election of God. Moreouer, this seede is not many (as Paul obserueth) but one: that is, one in number. It is obiected, that the word [seede] is a name collectiue, and signifies the whole posteritie of Abraham. Ans. It doth sometime, but not alwaies: for Eue saith of Seth, God hath giuen me an other seede, Gen. 4. 25. that is, an other sonne.
Lastly, it is said, that this one particular seede of Abraham is Christ Iesus. Here by the name Christ, first and principally the Mediatour is meant, and then secondly all Iewes and Gentiles beleeuing, that are set and grasted into Christ by their faith. For Paul saith, Rom. 9. 8. that the children of God, or, the children of the promise, are the seede of Abraham: againe, Gal. 3. 29. They which are of Christ, are the seede of Abraham. And the name, Christ, signifies not onely the head or Mediatour, God and man, but also the Church gathered partly of Iewes, and partly of Gentiles. The bodie (saith Paul) is one, but the members are many: euen so is Christ, 1. Cor. 11. 12. that is, the Church of Christ. Againe, I beare in my bodie the remainders of the sufferings of Christ, Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be obiected, that by this means the seede of Abraham, is many, and not one: because Christ and all beleeuers are the seede. Ans. They are all one in respect of one and the same blessing of God, which is first giuen to Christ, and by Christ to all that beleeue in him. All are one in Christ, Gal. 3. 28. and he gathers things in heauen and earth into one head. Eph. 1. 10.
It is here to be obserued, that the promises made to Abraham, are first made to Christ, and then in Christ to all that beleeue in him, be they Iewes, or Gentiles. This Conclusion is of great vse. First, by it we learne the difference of the promises of the Law and the Gospel. The promises of the law, are directed and made to the person of euery man particularly: the promises of the Gospel are first directed, and made to Christ, and then by consequent, to them that are by faith ingrafted into Christ.
Secondly, by this we learne to acknowledge the communion that is betweene Christ and vs. Christ as Mediatour, is first of all elected, and we in him: Christ is first iustified, that is, acquit of our sinnes, and we iustified in him: he is heire of the world, and we heires in him: he died vpon the crosse, not as a priuate person, but as a publike person representing all the Elect, and all the Elect died in him, and with him. In the same manner they rise with him to life, and sit at the right hand of God with him in glorie.
Thirdly, here we see the ground of the Certentie of perseuerance, of all them that are the true children of God. For the office of Christ to which he is set a part, is to receiue the promise of God for vs, and to applie it vnto vs. And this worke is done by Christ without impediment, and without repentance on his part. The seale and foundation of our saluation is this, that God accepts and knowes vs for his, 2. Tim. 2. 19. and that which concernes vs is, that we must worship God in spirit and truth, and depart from iniquitie.
Lastly, here is comfort against the consideration of our vnworthines. Thou saiest thou art vnworthie of the mercie of God, and therefore hast no hope. And I say againe: dost thou truly exercise thy selfe in the spirituall exercises of faith, inuocation, repentance? be not discouraged: thou must not receiue the promise immediately of God, but Christ must doe it for thee. Though thou be vnworthie, yet there is dignitie, and worthines sufficient in him. If thou say, that thou must at the least receiue the promise at the hand of Christ. I adde further, that he will not quench the flaxe that doth but smoake, neither will he breake the bruised reede. He accepts the weake apprehension, if it be in truth. And our saluation stands in this, not that we know and apprehend him, but that he knowes & apprehends vs first of all.
William Perkins, Commentary on Galatians 1-5 (1604), Galatians 3:1-16. Public domain.
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