William Perkins on Galatians 3:1-16

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.