William Perkins on Galatians 3:17-27

v. 17. This I say] In the former verses Paul hath laid downe two grounds: one is, that testaments of men confirmed, may not be abrogated: the other, that the promises were made to Abraham and his seede, which is Christ. Now, what of all this may some man say? Paul therefore addes these words, This I say, that is, the scope and intent of all my speech is, to shew, that the couenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was giuen 430 yeares after the confirmation of the saide testament. And because it might be doubtfull what Paul meanes, when he saith, the couenant confirmed cannot be abrogated, he explanes himselfe in the ende of the verse by saying, the promise cannot be made of no effect.

It is here to be obserued, that Paul saith, the promise made to Abraham is a couenant, or, testament. It is a Couenant or compact, because God for his part promiseth remission of sinnes and life euerlasting, and requireth faith on our part. In respect of this mutuall obligation, it hath in it the forme of a couenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediatour, Heb. 9. 15. Secondly, the things promised, as remission of sinnes, and life euerlasting, are giuen after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodnes of God, who vouchsafeth to name them in his testament, that haue made couenant with the deuill, and are children of wrath by nature, as we all are.

Again, in that the promise is a testament, remission of sinnes, and life euerlasting, is a Legacie: and for the obtainment of thē, we must bring nothing vnto God, but hunger and thirst after them, and make suit vnto God for them, by asking, seeking, knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receiue and accept them. And though we be neuer so vnworthie in our selues, yet shall it suffice for the hauing of the blessing of God, if our names be found in the Testament of God.

Againe, Paul saith, that the promise made to Abraham is a couenant confirmed of God. It may be demanded, by what meanes it was confirmed? Ans. By oath. Heb. 6. 17. Againe, it may be demanded, to whome it was confirmed? Ans. To Abraham, as beeing the father of all the faithfull, and then to his seede, that is, first to the Mediatour Christ, and consequently, to euery beleeuer, whether Iew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a publike person, representing all the faithfull.

Here againe we see Gods goodnes. We are bound simply to beleeue his bare word; yet in regard of our weaknes, he is content to ratifie his promise by oath, that there might be no occasion of vnbeleefe.

Againe, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some may say, I could doe so, if God would speake to me, as he did to Abraham. I answer againe, when God spake to Abraham, in him he spake to all his seede: and therefore to thee whosoeuer thou art, that beleeuest in Christ.

And hence we are to gather sure hope of life euerlasting. For in the person of Abraham, God hath spoken to vs: he hath made promise of blessing to vs: he hath made couenant with vs: and he hath sworne vnto vs. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18.

Lastly, in that God thus confirmes vnto vs the promise of life euerlasting, it must incourage vs to all diligence in the vse of all good meanes, whereby we may attaine to the condition of Abraham: and it must arme vs to all patience in bearing the miseries & calamites that fall out, in the strait way to eternal life

Further, Paul saith, that the promise is a couenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacie. By merit; because he hath procured by his death and passion, remission of sinnes and life euerlasting. By his efficacie; because he seales vp vnto vs in our consciences, remission of sinnes, and withall restores in vs the image of God. The vse. If Christ be the ground of the promise, then is he the ground and fountaine of all the blessings of God. And for this cause, the right way to obtaine any blessing of God, is first to receiue the promise, and in the promise Christ: and Christ beeing ours; in him, and from him, we shall receiue all things necessarie.

The second answer of Paul to the former obiection, is, that if the promise made to Abraham might be disanulled, yet the law could not doe it. And he giues a double reason. The first is drawne, from the circumstance of time. Because the promise or couenant was made with Abraham, and continued by God 430 yeares before the law was giuen: therefore saith Paul, the law was not giuen to disanull the promise.

Against this reason it may be obiected, that Abrahams seed, was but 400 yeares in a strange land. Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede, or from the birth of Isaac to the giuing of the law: and Paul here speakes of the time that was betweene the giuing of the promise to Abraham, and the giuing of the law: and that was 10 yeares before the birth of Isaac.

Againe, it may be obiected, that the Israelites were in Egypt 430 yeares. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 yeares. Therefore it seemes there was more time betweene the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 yeares: and that in [illegible: 1 letter]art of this time they dwelt in Egypt as strangers. The words may thus be translated, The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 yeares. And this peregrination beginnes in the calling of Abraham, and endes at the giuing of the law.

In Pauls example, we see what it is to search the Scriptures, not onely to consider the scope of whole bookes, and the parts thereof; but to ponder and waigh, euery sentence, and euery part of euery sentence, and euery circumstance of time, place, person. This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets.

The second reason vsed by Paul, is in the 18. v. it may be framed thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He prooues it thus: If the inheritance of life eternall be by the law, it is no more by the promise: but it is by the promise: because God gaue it vnto Abraham freely by promise: therefore it comes not by the law.

The opposition betweene the law and the promise, shewes that Paul in this Epistle speakes not onely of the ceremoniall, but also of the morall. For the greatest opposition is betweene the morall law, and the free promise of God.

Let vs againe marke here the difference betweene the law and the Gospel. The law promiseth life but to the worker, for his works, or vpon condition of obedience. The Gospel called by Paul, the promise, offers and giues life freely without the condition of any worke, and requires nothing but the receiuing of that which is offered. It may be obiected, that the Gospel promiseth life vpon the condition of our faith. Ans. The Gospel hath in it no morall condition of any thing to be done of vs. Indeede faith is mentioned after the forme and manner of a condition; but in truth it is the free gift of God, as well as life eternall: and it is to be considered not as a worke done of vs, but as an instrument to receiue things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthie conclusions in true religion. And the ignorance of this point in the Church of Rome, hath bin the decay of religion, specially in the article of Iustification.

Thirdly, we must here obserue, the opposition betweene the Law and the free promise of God, in iustification of a sinner. For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heires, the promise is of none effect. By this we see the Church of Rome ouerturnes and abrogates, the free promise of God. For they of that Church teach, that the first iustification is by meere mercie: and that the second, is by the workes of the law. But the law and the promise cannot be mixed together, more then fire and water: the law ioyned with the free promise, disanulls the said promise.

Lastly, in that Paul saith, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this Giuing is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was giuen to him, was in him giuen to all that should beleeue as he did. Art thou then a true beleeuer? doest thou truly turne vnto God? here is thy comfort: the inheritance of eternall life is as surely thine, as it was Abrahams, when he beleeued. For thou art partaker of the same promise with him: and when God gaue him life, he gaue thee also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ, and truly turne to God. For so soone as they beginne to beleeue, and to turne vnto God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: and after this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.

19 Wherefore then serues the law? it was added because of transgressions, vntill the seede was come to which the promise was made: and it was ordained by Angels in the hand of a Mediatour. 20 Now a Mediatour is not of one: but God is one.

Paul hath prooued before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in the 19 and 20 verses, there is an obiection made, and answered. The obiection is this. If life and iustice come not by the law, the law then is in vaine. And this obiection is expressed by way of interrogation, Wherefore then serues the law? The answer is, in the next words, It is added for transgressions, that is, for the reuealing of sinne, and the punishment thereof, and for the conuincing of men touching their sinnes. Rom. 3. 19, 20. Moreouer, Paul sets downe the time or continuance of this vse of the law, when he saith, till the seede came to which the promise was made: that is, till Christ come and accomplish the worke of mans redemption. Here two questions may be demanded. The first is, whether the law serue to reueale sinne after the cō ming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serues to reueale sinne, euen to the end of the world: yet in respect of the legall or Mosaicall manner of reuealing sinne, it is added, but till Christ. For the law before Christ did conuince men of sinne, not onely by precepts and threatnings, but also by Rites and Ceremonies. For Iewish washings, and sacrifices, were reall confessions of sinne. And they were an handwriting against vs, as Paul saith. And this manner of reuealing sinne, ended in the death of Christ. Col. 2. 14. Againe, the Ministerie of condemnation which was in force till Christ, at his comming is turned into the Ministerie of the spirit, and of grace. 2. Cor. 3. 11. For vnder the law there was plē tifull reuelation of sinne, with darke and small reuelation of grace: but at the comming of Christ, men saw heauen opened, and there was a plentifull reuelation of sinne, with a more plē tifull reuelation of grace, and mercie. And in this respect also the law is said to be till Christ.

The second question is, whether the seede of Abraham were before Christ or no? Ans. All that followed the steppes of Abrahams faith before Christ, were his seede. Yet were they not, that seede, that is, the principall seede, who is Christ, who is the seede blessed in himselfe, and giuing blessednes to all other. And the beleeuers that were before Christ or after him, are the [illegible: 1 letter]eede of Abraham, in respect they are set into Christ, who is principally the seede mentioned in this text.

When Paul saith, ordained by Angels in the hand of a Mediatour, he makes a declaration of that which he had saide before by an Euident signe, on this manner. That the law serues to discouer transgressions, it appeares by this, that the Iewes could not abide to receiue the law immediatly from God, but it was deliuered by Angels, and receiued by the hand of a Mediatour: and this argues mans guiltines, and his disagreement with God; because a Mediatour is of two, at the least, and of two beeing at difference betweene themselues.

The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was deliuered. Secondly, they were witnesses and approouers of the deliuerie. Thirdly, it may be, the voice of God whereby the law was published in the hearing of all the Israelites, was vttered and pronounced by the ministerie of Angels: for the holy Ghost saith, the word spoken by Angels was stedfast, Hebr. 2. 2. that is, the law. It may be said, all this prooues not, that Angels ordained the law. Ans. Often in Scripture, the worke or action of the principall Agent, is ascribed to the instrument, or minister. The Saints are saide to iudge the world, 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement. In the same manner Timothie is said to saue himselfe and others, 1. Tim. 4. 16. The last trumpet is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trumpe of God. 1. Thess. 4.

Moreouer Paul saith, the law was deliuered by the hand of a Mediatour, that is, of Christ, (as some thinke:) but that cannot be: for the hand of a Mediatour, signifies the ministerie and seruice of a Mediatour, and this seruice is inferiour to the seruice of Angels: because the law was deliuered by Angels, and receiued of them by a Mediatour. Therefore the Mediatour here mentioned, is Moses, who stood betweene the people and God, in the deliuerie of the law. Deut. 5. 5. It may be obiected, that there is but one Mediatour Christ, 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onely one, and that is Christ: and Moses is a Mediatour onely in the relating and reporting the law from God to the Israelites.

Paul addes, that a Mediatour is not of one, that is, that euery Mediatour is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, alwaies the same and like himselfe without change. And the reason of the speach is this. Paul hath taught that the law was giuen by a Mediatour, and that this declared a difference betweene God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is alwaies one and the same.

The vse. In that the law is for transgressions, we are taught to examine and search our hearts, and liues by the law of God. Zephan. 2. 1. Fanne you, O nation, not worthie to be loued. Lam. 3. 40. Let vs search our hearts, and turne againe to the Lord. That we may the better examine our selues, foure rules must be obserued.

The first, when any one sinne is forbidden in any commandement of the law, vnder it all sinnes of the same kind are forbidden, all causes of them, and all occasions.

The second, a commandement negatiue includes the affirmatiue, and binds vs not onely to abstaine from euill, but also to doe the contrarie good.

The third is, that euery commandement must be vnderstood with a curse annexed to it, though the curse be not expressed.

The fourth is, that we must especially examine our selues by the first and last commandements. For the first forbids the first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbour; though there be no consent to doe the euill which we thinke. Paul saith of himselfe, that the commandement, Thou shalt not lust, was it that especially humbled him. Rom. 7.

According to these and other rules, (which now I omit) we must with speciall care examine our selues. The want of this dutie, causeth men to rot away in their sinnes, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not what sinne meanes, neither can they search aright their consciences and liues.

Moreouer, after we haue begunne to practise this dutie; we must often (as occasion shall be giuen) renue it to the end. Consider Dauids example. Psal. 119. 59.

Where Paul saith, that the law is added till Christ, we see that the Legall ministerie of death is abolished now; and that we are vnder the Ministerie of the spirit and life. And for this cause we in these last daies, that are Ministers of the word, must preach the doctrine of saluation plainly, to the very consciences of men. 2. Cor. 4. 1. Againe, the people of these daies ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these daies of light, the Gospel be hid, (as it is to very many, who remaine still in ignorance, and disobedience) it is a fearefull signe vnto them of their condemnation. 2. Cor. 4. 4.

In that the law of God was ordained or deliuered by Angels, we are put in minde to reuerence it, and to esteeme it as a treasure. Secondly, we are to feare to breake the least commandement of the law: because the angels that were ordainers of the law, doe no doubt, obserue the keepers and the breakers of it, and are readie prest to be witnesses and reuengers against them that offend. Steuen vpbraids the Iewes, that the law was giuen by the dispensation of Angels, and yet they brake it. Act. 7. 53. Thirdly, if thou offend and breake the law, repent with speede: for that is the desire and ioy of Angels. They that deliuered the law, reioice to see the keeping of it. Lastly, if thou sinne and repent not, looke for shame and confusion before God and his angels.

Because Moses was a mediatour to the Iewes, Papists gather that therefore, Angels, and Saints, may be mediatours. Ans. It sollowes not. Moses was ordained a mediatour, so are not they. Moses was present with the Iewes, and had fellowship with them whose mediatour he was, Saints are absent in heauen, and Angels though they be about vs, haue no fellowship with vs. Moses was mediatour but once, and that onely in one thing: Saints are made continuall mediatours. Lastly, Moses was mediatour in relating & reporting the law from God, to the people: Saints and Angels are made mediatours to relate and report our praiers, and the secrets of our hearts to God.

Whereas Paul saith, that a Mediatour is not of one, but a third, betweene two at the least: it may be demaunded, how Christ can be mediatour betweene man and God, considering he is God? Ans. Though Father, Sonne, and holy Spirit, be one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Sonne, or holy Ghost; the Sonne, the sonne, and not the Father, or the H. Ghost; the holy Ghost, the holy Ghost, and not the father, or the sonne. The sonne then, and the father, beeing persons really distinct, the sonne may be, and is Mediatour, first of all, in respect of order to the father, and in him, to the sonne, and the holy Ghost. For the three persons beeing of one nature and will, when the father is appeased, in him also the sonne, and the holy Ghost are appeased. Thus Iohn saith, If any man sinne, we haue an aduocate with the father. It may be said, that Christ cannot be Mediatour to himselfe. Ans. In Christ consider his nature, and his Office. By nature, he is the sonne of God: by office, he is Mediatour, and thus he is God-man, or Man-god: and as Mediatour by voluntarie dispensation, he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner, Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God, he is the partie offended; as he is Mediatour God-man, he is the partie that makes reconciliation.

Lastly, the propertie of God must be obserued, that he is vnchangeable. Iam. 1. 17. Mal. 3. 16. It may be obiected, that God is saide in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he changeth his actions of mercie and loue, into effects of anger after the manner of men. Againe, it may be obiected, that God changed the law and abolished ceremonies. Ans. This God did by an vnchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to change this or that, without change.

The vse. Gods vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we loue God; we are knowne of him. 1. Cor. 8. 3. Now the first we may certenly finde in our selues, namely, the loue of God, and Christ: and for the second, God is vnchangeable. For they which are once knowne of God, are euer knowne of him; and that euen then when they feele nothing but Gods anger.

Againe, we are put in minde to be vnchangeable in good things, as in faith, hope, loue, good counsells, honest promises, and such like, specially in the maintenance of true religion. For we ought to be like vnto God. It is the poesie of our grations Queene, Semper eadem. Alwaies one and the same; no doubt in good things, specially in the religion established among vs. The same must be the minde of all good subiects and all good people. 1. Cor. 15. 58.

21 Is the law then against the promise of God? God forbid: for if there had beene a law giuen, which could haue giuen life, surely righteousnesse should haue beene by the law. 22 But the Scripture hath included all vnder sinne, that the promise by the faith of Iesus Christ, should be giuen to them that beleeue.

In these words, Paul propounds and answers an other obiection, in number the fourth. The occasion of the obiection, is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serue to conuince and condemne vs of sinne, it serues not to giue life but to kill, and so it is contrarie to the promise which giuethlife. The answer is made negatiuely, God forbid. And a double reason is rendered of the deniall. The first is this: If the law could giue life, it should also giue iustice, or iustifie: and so it should be contrarie to the promise (because then there should be two contrarie waies of iustification, one by faith alone, the other by faith with workes.) Therefore in that it kills and condemnes, it is not contrarie to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serues for the other, are not contrarie: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all vnder sinne, that the promise may be giuen to them that beleeue in Christ.

The vse. In that Paul reiects the blasphemous obiection with, God forbid: we are taught to auoid things said or done to the dishonour of God, with loathing and detestation. When it was related to Ahab and Iezabel, that Naboth had blasphemed God, they beeing idolaters, solemnise a fast pretending danger by the sinne. 1. King. 21. 12. Caiphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Iob did but suspect his children of blaspheming God, he called them and sanctified them. Iob 1. 5. It is the fault of our daies, that many blaspheme by cursing, swearing, &c. without feare, and many doe it (as many dissolute souldiers) in a brauerie: and hearers thereof for the most part are nothing mooued thereat; so ordinarie is the offence. This shewes the wickednes of our times.

In the first reason, Paul deliuers a notable conclusion, namely, that the thing which is the meanes to procure life vnto vs, is also the meanes of our iustice or iustification before God. And good reason. For iustice causeth life: and that which giueth life, first of all giueth iustice. Hence it followes that workes cannot meritoriously deserue eternall life. For if life be by the workes of the law, then iustice also: but that cannot be: for we must first of all be iustified, before we can doe a good worke. Let the Papists consider this. Againe, they which teach, that faith is alone in iustification, and that both faith and workes concurre as causes of saluation, are deceiued. For by the former conclusion of Paul, if workes be causes of saluation, then must they also haue a stroake in our iustification, which they haue not. And therefore they are the way of our saluation, but not any cause at all. Lastly, here we see that many among vs doe not hold Christ, or beleeue in him aright, for their iustification: because they hold him without change of heart and life. For by Pauls conclusion, whome Christ quickneth, them he iustifieth: and whome he doth not quicken, them he doth not iustifie. Examine thy selfe then: if Christ haue sanctified and renewed thy heart, thou art iustified: if thy heart be yet vnsanctified, and thy life vnreformed, deceiue not thy selfe with fond imaginations: thou art not yet iustified.

The 22. verse followeth, containing the second reason. And first let vs consider the meaning of the words. The Scripture] the words are in the Originall thus, That scripture, namely, the Scripture before named, the written law in the bookes of the old Testament. And further, by the law, we must vnderstand, God in the law, Rom. 11. 32. God hath concluded all vnder vnbeleefe.

Concluded] The law is compared to a Iudge, or sergeant: sinne to a prison. And the law is said to conclude, or inclose men vnder sinne: because it doth to the full accuse and conuince vs of sin, so as our mouthes are stopped, and we haue no way to escape.

All] All men that came of Adam by generation, with all that comes from them, their thoughts, desires, wordes, and deedes.

The promise] The thing promised, which is Remission of sinne, and life euerlasting.

By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signifie vnto vs, who are true beleeuers, namely, they which are beleeuers by the faith of Christ.

Against this text of Paul, blind reason mooueth many questions, as namely why God created man, and then suffered him to fall? why God did not restraine the fall of Adam to his person, but suffers it to inlarge it selfe to all mankind, so as all be shut vp vnder sinne? why the promise is not giuen to all, but onely to beleeuers? But there are two speciall grounds, vpon which we are to stay our minds. The first is, that God hath an absolute soueraigntie and lordship ouer all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is, that the waies and iudgements of God are a gulfe, into which the more we search, the more we plunge our selues: because they are vnsearchable. Rom. 11. 33.

Marke the phrase of Paul [the Scripture concludes all vnder smne] if it conclude or shut vp, then it determines what is sinne, what not. And if this be so: then it may also determine what is true, and what is false: and so be truly tearmed a Iudge of controuersies in religion. If it shut vp sinners vnder their sinne, then also it shuts them that erre vnder their errour, for errours be sinnes and fruits of the flesh. It is said blasphemously, that if the Scripture be a Iudge, it is but a dumme Iudge: and I say againe: that offenders may plead for themselues on this sort, that the law is but a dumme Iudge, when it condemnes them, and shuts them vnder sinne: but they shall finde it hath a loud voice in their consciences, when they read it seriously, and examine themselues by it: euen so the Scripture speakes sufficiently for the determination of truth and falshood, in matters of saluation, when it is searched, with care and humilitie.

When Paul saith, We are all shut vp vnder sinne; he puts vs in minde of our most miserable condition, that we are captiues of sinne and Satan, inclosed in our sinnes as in a prison, like imprisoned malefactours that waite daily for the comming of the Iudge, and stand in continuall feare of execution. And seeing our condition is such, we must labour to see and feele by experience this our spirituall bondage, that we may say with Paul, We are sold vnder sinne, and that we know there is no goodnes dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe, if we seriously bethinke our selues that we are captiues of sinne and worthie of death, it will make vs with contentation of minde to beare the miseries of this life, sicknes, pouertie, reproch, banishment, &c. considering they come farre short of that we haue deserued; who are no better then slaues of sinne and Satan.

Whereas Paul saith, that all men with all that proceeds from them, is shut vnder sinne, he teacheth that all actions of men vnregenerate are sinnes. The wisdome of the flesh, that is, the wisest cogitations, counsells, inclinations of the flesh, are enmitie vnto God. Rom. 8. 5. To the vncleane all things are vncleane. Tit. 1. 15. An euill tree cannot bring forth good fruit. Mat. 7. It may be obiected, that naturall men may doe the workes of the morall law, as to giue almes, and such like. Rom. 2. 14. Ans. Sinnes be of two sorts. One is, when any thing is done slat against the commandement of God. The second is, when the act or worke is done which the law prescribes, yet not in the same manner which the law prescribes, in faith, in obedience, to the glorie of God. In this second regard, morall works performed by naturall men, are sinnes indeede. Hence it followes, that Libertie of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of naturall will helped by grace, applie himselfe to the calling of God.

Whereas Paul saith, that the promise is giuen to beleeuers, it is manifest that the promise is not vniuersall in respect of all mā kind, but only indefinite, and vniuersall in respect of beleeuers. Wherfore their doctrine is not sound, that teach the Redemption wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut vnder sinne, yet the promise is onely giuen to them that beleeue. It is obiected, that God was in Christ reconciling the world to himselfe. 2. Cor. 5. 19. Ans. The text in hand shewes that by the world, we are to vnderstād all beleeuers, through the whole world. And whereas Paul saith, God shut vp all vnder vnbeleefe, that he might haue mercie vpon all, Rom. 11. 32. his meaning is here set downe, that he shut both Iewes and Gentiles vnder vnbeleefe, that he might haue mercie vpon all that beleeue, both of Iewes and Gentiles.

Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of mercie may be giuen to them that beleeue. Here is notable comfort, with incouragement to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and conuince thee of manifold sinnes? doth it arraigne thee at the barre of Gods iudgement, and fill thy soule with terrour? dost thou by the testimonies of the law and thine owne conscience, see and feele thy selfe to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is cōtrariwise a preparation to thy saluation. For the law with a loud voice in thy heart, proclaimes thee a sinner, and threatens thee with perdition: but the end of all this is, that Iesus Christ may become a Sauiour vnto thee, so be it thou wilt come vnto him, and beleeue in him. For he saues no sheepe, but the lost sheepe, and he calls not iust men, but sinners to repentance. Let vs therefore with all our hearts come vnto Christ and beleeue in him, and that by the faith of Christ, that is, with a faith ioyned with hope, loue, and new obedience. Then shall the promise of pardon and life euerlasting, be giuen to vs. Vpon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vs vnder sinne, by the mercie of God, tends to our saluation, if we will vse the good meanes.

Lastly, Paul saith, the promise is made not to euery one that beleeueth according to any faith of his owne, but to them that are true beleeuers by the faith of Christ. Therefore euery man shall not be saued in his owne faith and religion, but onely they that are of the faith of Christ.

23 For before faith came, we were kept vnder the law, and shut vp vnto the faith which should afterward be reuealed. 24 Wherefore the law was our schoole-master to Christ, that we might be made righteous by faith. 23 But after that faith is come, we are no more vnder the schoole-master.

Paul in the 19. v. had said, that the law was for transgressions, till the seede come, to which the promise was made. And here he makes a more large declaration of his owne meaning. The summe of all that he faith may be reduced to a comparison of things vnlike, on this manner. Before the comming of faith, we were vnder the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double fimilitude: the law was a Guard vnto vs, v. 23. and the law was our schoolemaster, v. 24. the second part of the comparison is in the 25. v.

Faith] That is, the Gospel, or, the doctrine of remission of sinnes and life euerlasting by Christ exhibited in the flesh.

We] We Iewes: I Paul a Iew, and the rest of that nation.

Law] That is, the whole Oeconomie, policie, and Regiment of Moses, by lawes partly morall, partly Ceremoniall, and partly Iudiciall.

Kept] Compassed or guarded. Because the lawe before Christ was to the Iewes as a guard of armed men, to inclose and keepe them, that they should not depart from God, and from their allegiance to him, vnto the sinnes, idolatries, and superstitions of the Gentiles.

Vnto the faith] That is, till the faith come.

Afterward reuealed] From the creation, to the law, the Church of God was in one familie; and the rest of the world beside was no people of God. From the law, till Christ, the Church of God was inclosed in the nation of the Iewes, and all the world beside no Church or people of God. And this distinction of a people, and no people, stoode some time after the comming of Christ. Math. 10. 5. Goe not into the waie of the Gentiles, and into the cities of the Samaritans enter ye not. After the ascension of Christ, this distinction ended: because the mysterie of mans redemption was then more plainly reuealed; and it began then to be reuealed to the whole world. Coloss. 1. 26, 27. and Rom. 16. 25.

Thus we see that the law serued for transgressions: because it was to the Iewes as a Guard to keepe them in the compasse of their dutie, that they fell not away to sundrie transgressions.

The vse. This shewes the greatnes of our corruption, and that the very frame of our heart is euill continually, that the Lord must be faine to set his lawes about vs as a Guard of armed men, to keepe vs, that we sinne not.

Againe, here we see the vse of Gods lawes, which serue to preuent, restraine, and cut off sinne, into which otherwise men would fall, vnlesse they were compassed and guarded by laws. Some obiect for freedome of will, on this manner: If the lawes of God cannot be kept, they are in vaine: but they are not in vaine: therefore they may be kept. Ans. The maior, or first part of the reason, is not true. For there are other vses of the law of God, then the keeping of them: for they serue to restraine, and preuent open offences: and to keepe men in order, at the least outwardly.

An other vse of the law of God, was to conclude and shut vp the Iewes into the vnitie of one faith and religion. For this cause the Iewes had but one temple, one Mercie-seat, one high Priest, &c. Hence it followes, that in a godly and Christian Common-wealth where true religion is established, there may be no tolleration of any other religion. For that which is the end of Gods laws, must also be the end of all good lawes in all Common-wealths and kingdomes, namely, to shut vp the people into the vnitie of one faith.

The Church of the Iewes, is called a fountaine sealed, a garden inclosed, Cant. 4. 12. a vineyard hedged in. Isa. 5. 5. Psal. 80. 13. And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policie of Moses by a threefold kind of law. This admonisheth vs to respect and with care to obserue good lawes: because they are as it were hedges and fenses of all good societies: and the breaking of them is the pulling downe of our fense.

Where Paul saith, till the faith be reuealed. Note, that the faith, or the Gospel, was not reuealed to the world, till the last age, after the comming of Christ. It may be said, it was alwaies reuealed to all men, but not so cleerely as in these last daies. Ans. It was not reuealed to all, either darkly or cleerely, before the comming of Christ. Act. 14. 16. God suffered the Gentiles to walke in their owne waies. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it followes, that the Vocation of men to life euerlasting, is not Vniuersall: because Christ was neuer Vniuersally reuealed. Neither is mans Redemption vniuersall in respect of the whole world. For Redemption by Christ was not reuealed to all nations before the comming of Christ: and a benefit to be apprehended by faith, if it be vnknowne, is no benefit. Lastly, it is erronious that some teach, namely, that grace supernaturall is vniuersall: that is, that the power to beleeue in Christ, and the power to turne to God, if men will, is generally giuen to all. But this cannot be: because it is not giuen to all men, so much as to heare of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the Guard whereby we are kept now? Ans. The precepts of the morall law. The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties. Eccles. 12. 11. Againe, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keepe our hearts and senses in Christ. Phil. 4. 7. If this will not doe the deede, God hath in store, his corrections, and iudgements, to be as an hedge to hemme vs in. Hos. 2. 6. This beeing so, our dutie is to guard and inclose our selues, specially our hearts, Prov. 4. 23. and all the senses and powers of our soules, Psal. 141. 3. by the wholesome precepts, and counsells of God. Considering we lie open to so many enemies, we should continually be armed and fensed from the head to the foote, Eph. 6. 13. otherwise we shall vpon euery occasion be ouerturned.

To come to the 24. v. the Iewes might happily say, seeing we are thus kept and shut vp by the law, what meanes haue we of comfort and of saluation? The answer is made, the law is further our schoolemaster. Here by schoolemaster, vnderstand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolemaster to Christ, for two causes. One, because it points out and shadowes forth vnto vs Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the morall law, vrgeth and compelleth men to goe to Christ. For it shewes vs our sinnes, and that without remedie: it shewes vs the damnation that is due vnto vs: and by this meanes, it makes vs dispaire of saluation in respect of our selues: and thus it inforceth vs to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching, but by stripes and correction.

In this verse, Paul sets downe the manner and way of our saluation, which is on this manner; first, the law prepares vs by humbling vs: then comes the Gospel, and it stirres vp faith. And faith wrought in the heart, apprehends Christ for iustification, sanctification, and glorification. Paul sets this forth by a fit similitude. They that would be the seruants and children of God, must come into the schoole of God, and be taught of him. In this schoole are two formes, and two masters. In the first forme, the teacher and master is the law. And he teacheth men to know their sinnes, and their deserued damnation, and he causeth vs to despaire of our saluation in respect of our selues. And when men haue bin well schooled by the law, and are brought to acknowledge their sinnes, and that they are slaues of sinne and Satan; then must they be taken vp to an higher forme, and be taught by an other schoolemaster, which is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must flie to the throne of grace, beleeue in Christ, and with all their hearts turne vnto God: that they may be iustified and glorified. When we haue by the teaching of this second master, learned this good lesson, we are become children and seruants of God.

By this then it is manifest, that there are two sorts of badde schollers in the schoole of Christ, among vs. One sort are they, which come to the Lords table, and yet learne nothing, either from the law, or from the Gospel: but content themselues with the teaching of nature. The second sort are they, which learne something, but in preposterous manner. For they haue learned that mercie and saluation comes by Christ: and with this they content themselues: not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues: nor to be schooled of the Gospel, till they beleeue in Christ and repent of their sinnes.

In a word, he is a good scholler in the schoole of Christ, that first learnes by the law to humble himselfe, and to goe out of himselfe: and beeing humbled subiects his heart to the voice and precept of the Gospel, which biddes vs beleeue in Christ, turne to God, and testifie our faith by new obedience.

In the second part of the comparison 25. v. Paul sets downe one point, that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses, and consequently that the said law was abrogated. The lawgiuer, that is, the expounder of Moses law was to last but till the comming of Shilo, Gen. 49. 10. The law of commandements standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. Hebr. 7. 12.

For the better cleering of this point, three questions are to be demanded. The first is, when was the policie, regiment, or law of Moses abrogated? Ans. At the comming of the faith, or when the Gospel first beganne to be published to the world: which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law, and tooke it out of the way. Col. 2. 14. When the old Testament ended, and the new began, then was the abrogation of the law: now the ending of the old Testament, and the beginning of the new, was in the Resurrection of Christ. For then was the beginning of the new world, as it were.

The second question is, How farre forth the law is abrogated? Ans. The law is threefold: Morall, Ceremoniall, Iudiciall. Morall is the law of God, concerning manners, or duties to God and man. Now the morall law is abrogated, in respect of the Church, and them that beleeue, three waies. First, in respect of iustification: and this Paul prooues at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigour. For in them that are in Christ, God accepts the indeauour to obay, for obedience it selfe. Neuerthelesse, the law, as it is the Rule of good life, is vnchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.

The Ceremoniall law, is that which prescribed rites and gestures in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the comming of Christ, who was the accomplishment of them all. Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new Testament, concerne not vs. For example: In the commandement of the Sabbath, some things are morall, some ceremoniall, some iudiciall. That in one day of seuen there should be an holy rest, it is morall. Rest vpon the seuenth day from the creation is Ceremoniall, in respect of order. Strictnes of rest from all labour, is ceremoniall in respect of the signification of rest from sinne, and rest in heauen. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his owne example, and by the example of the Apostles (examples not beeing contradicted in Scripture) appointed the eight day, or the day of Christs resurrection, to be the Sabbath of the new Testament.

Iudiciall lawes are such as concerne inheritances, lands, bargaines, controuersies, causes criminall; and they pertaine to the regiment of the Commonwealth. If the Commonwealth of the Iewes were now standing, they should be gouerned by these lawes. For to them were they giuen. The case is not like with vs. Some are of minde, that all Iudiciall lawes are abrogated: and some are of contrarie mind, that all Commonwealths are to be gouerned by them. But they are both deceiued: and the meane betweene both, is the truth. Know then that of Iudiciall lawes of Moses, some are abrogated, some are not, Such lawes as are meerely Iudiciall, that is, iudiciall and not morall, and doe particularly concerne the nation of the Iewes, the land of Canaan, the times before Christ, the things of the old Testament, are abrogated. Of this kind is the law that commands the brother to raise vp seede to his brother. Deut. 25. 5. The law of Tenths is partly ceremoniall, and partly iudiciall, and specially concernes the land of Canaan. For as countries are richer or poorer then Canaan, so must their allowance to the Ministerie be more or lesse. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Iudiciall law of God, but by positiue laws of countries. For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certaine ouerseers, and they should dispose of them according to the neede of euery Minister. 2. Chron. 31. Malac. 3. The law that the theefe must either restore fourefold, or be a bondman, concernes Canaan, and those countries. In Europe, (specially in the Northerne and Westerne parts,) a straighter law is required. For the people are much giuen to idlenes, and consequently to robbing: and they are of fierce disposition, and therefore with theft ioyne violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seeme hard. For euen the Iewes, when the theft was aggrauated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power of the Magistrate, when sinnes are increased, to increase the punishment.

Now Iudiciall lawes that are in foundation and substance morall, are not abrogated, but are perpetuall. For the better discerning of them, I giue two notes. The first is this: If a Iudiciall law serue directly and immediatly, to guard and fense any one of the ten Commandements, in the maine scope and ende thereof, it is morall in equitie, and perpetuall: because the end and vse of it is perpetuall. I will giue sundrie examples. It is the law of God that he of the Israelites that shall intise them to goe and worship other gods, shall be put to death. Deut. 13. 6. This law serues to maintaine and vphold the first commandement, the ende whereof is to inioyne vs to take the true God for our God: and this ende is most necessarie both for Gods glorie, and for the saluation of men: and therefore whatsoeuer thing or person ouerturneth or abolisheth this ende, it must be cut off from the societie of men. Here note by the way, that they which haue bin borne, baptised, and brought vp among vs, and yet afterward become Masse-priests, and seeke malitiously and obstinately, without ceasing to seduce our people, deserue in this respect, to be put to death.

Example 2. Thou shalt not suffer a witch to liue, Exod. 22. 18. This law againe, is a fense to the first commandement. For Witches renounce God, and humane societie: and therefore are worthely cut off: though they doe no hurt: euen because they make a league with the deuill.

Example 3. He that blasphemeth the name of God, shall be put to death, Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies, that pearce through God, as the words import: and then it is a maine fense to the third commandement. For Gods name may in no wise be abused, and troad vnder foote: and therefore blasphemers pearcing God are to be cut off. This is the very law of Nature, as appeares by Nabuchadnezzar, who gaue in commandement to his people, that whosoeuer blasphemed the name of the true God, should be put to death. Dan. 3. 29. Here note, that manifest and conuicted Atheists, if they be put to death, haue but their deserts.

Example 4. He that curseth father or mother shall die the death, Leuit. 4. 9. This law is a necessarie fense to the fifth commandement, and vpholds the honour that is due to parents.

Examples 5. He that smites a man that he die, shal die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at vnawares. And it is for his equitie perpetuall. For it is a maine and direct fense to the sixth commandement. Consider an other reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.

Example 6. The adulterer & the adulteresse shal both be put to death. Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie, which is the ende of the seuenth commandement. Marke withall, the reasons Leuit. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sinnes vnpunished, the Gentiles were cast out. It may be said, that Christ did not condemne the woman to death, which was taken in adulterie. Ans. He came to be a Mediatour, and not a Iudge, or Magistrate. It is alleadged, that Dauid was not put to death for adulterie. Ans. He was the highest in the kingdome: there was none to iudge him. Againe, it may be saide, that if adulterie be death, then innumerable persons must die. Ans. We must doe that which we finde to be the will of God; and the euents of things must be left to God.

The second note, whereby we may discerne a iudiciall law to be morall for his equitie, is this; If it follow necessarily and immediatly from the light, principles, and conclusions of nature. For example. Deut. 22. 5. The man shall not put on the things that appertaine to the woman, nor the woman the things that appertaine to the man. This law is more then Iudiciall: for it is a Rule of common honestie: practised in those countries, by the light of nature, where the written law was neuer knowne. And things good and honest which nature teacheth, are morall and must be done. This is Pauls rule. Doth not nature teach this? 1. Cor. 11. 14.

This I speake, not to censure and condemne the lawes of this or any other commonwealth: but onely to shew how farre Iudiciall lawes haue moralitie in them, and stand in force.

The third question is, what is our guide now in the time of the new Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the morall law, and of the Gospel. It is therefore called the rodde and the staffe of God, Psal. 23. and the rodde of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the lawes of God in our hearts, and by them guiding vs, and beeing a law vnto vs. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schooles vs partly to preuent sinnes to come, and partly to humble vs for that which is past. 1. Cor. 11. 32. Ier. 31. 18.

The vse. Seeing the law is abrogated (as I haue said) we must be a free and voluntarie people, seruing God not of constraint but willingly, as if there were no law to compell vs. All nations shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie. Psal. 110. 3. In the daies of Iohn Baptist, the kingdome of heauen suffered violence. Ieremie saith, they shall teach euery man his neighbour and his brother, Ierem. 31. 31. because men shall learne freely without compulsion, or calling vpon. Here is the fault of our times. Many say in heart to Christ, Depart from vs, we will none of thy waies; and many againe are zealous for the things of this life, but for duties pertaining to Gods worship, and the saluation of their soules, they are neither hot nor could. This negligence and slacknes is full of danger: and therefore with speede to be amended. For cursed is he that doth the worke of God negligently: and the Lord will spue out such persons.

26 For ye are all the sonnes of God by faith in Christ Iesus. 27 For all ye that are baptised into Christ, haue put on Christ. 28 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for ye are all one in Christ Iesus.

Paul had said before, v. 25. that the beleeuing Iewes after the publishing of the Gospel, were no more vnder the law as vnder a schoolemaster: In this 26. v. he renders a reason hereof: and it may be framed on this manner: If we Iewes were still vnder the law as vnder a schoolemaster, then we should be still after the manner of seruants: but we are not after the manner of seruants: because we are children: for euen ye Galatians, and that all of you, are children of God, not by Circumcision, or by the keeping of the law, but by faith in Christ. Againe, that they are children of God, he prooues it thus: Ye are baptised into Christ, and in baptisme ye haue put on Christ, in that ye are ioyned with him, and haue fellowship with him, who is the naturall sonne of God: therefore ye are sonnes of God. It may be saide, All children of God? all baptised? all put on Christ? how can this be? seeing some are Iewes, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeede, but in Christ, all are as one.

In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is sonne-ship, Adoption, or the condition of Gods children. The second is, the description of this benefit by foure arguments. The first is, by the circumstance of the persons, ye all are children of God. The second is, the inward meanes, namely, faith in Christ Iesus. The third is, the outward meanes, or the pledge of adoption, ye are all baptised into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.

For the better conceiuing of the benefit, three questions may be mooued. The first is, whose sonnes the Galatians were? Ans. The sonnes of God. It may be saide, how the sonnes of God? I answer againe, God is called a father, in two respects: first, he is a father in respect of Christ, the essentiall word: and then God signifies the first person. Againe, God is called a father in respect of men Elect to saluation; then the name God is put indefinitly: and it comprehends not onely the first person, but also the sonne, and holy Ghost. For all three doe equally regenerate them that are adopted. And Paul saith of the Godhead indefinitly: there is one God and father of all. Eph. 4. 6. And when we pray, saying, Our father, &c. we inuocate not onely the first person, but also the Sonne, and holy Ghost. And the sonne of God, is expressely called the Father of eternitie, in respect of vs, Isa. 9. 6. and he is said to haue his seede. Isa. 53. 11.

The second question is, in what respect are the Galatians the children of God? Ans. A childe of God is two waies: by nature; by grace. The childe of God by nature, is Christ as he is the eternall sonne of God. A child by grace, is three waies. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personall vnion: thus Christ as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true beleeuers, and in this text, the Galatians are saide to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men are borne of God, when the Image of God is restored in them, in righteousnes, and true holines.

The third question is, what is the excellencie of this benefit? Ans. Great euery way. Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ, Rom. 8. 17. and that of the kingdome of heauen; and of all things in heauen and earth. 1. Cor. 3. 22. he hath title in this life, and shall haue possession in the life to come. Againe, he that is Gods child hath the angels of God to tend on him, and to minister vnto him for his good and saluation. Heb. 1. 14.

The first argument whereby the adoption of Gods children is set forth, is concerning the persons to whome it belongs, in these wordes, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes, 1. Pet. 1. 1. Elect; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement of charitie, leauing all secret iudgements to God. Here I obserue one thing, that euery grieuous fall doth not abolish the fauour of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to an other Gospel: and yet Paul saith, that they were (for all this) the children of God, and not some, but all of them. This truth may be seene by experience. The child of God before his fall, hath a purpose not to sinne: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men doe, but he recouereth himselfe by new repentance. And this shews, that the child of God by his fall doth not returne againe to the estate and condition of wicked men. When S. Iohn saith, he that is borne of God sinnes not, his meaning is this; he that is borne of God, if he fall into any offence of frailtie, yet doth he not make a practise of sinne, as the wicked, and vngodly doe.

It may be saide, the Galatians, and all the Galatians, are the children of God: but what is that to vs? Ans. They among vs that professe true saith in Christ, with care to keepe good conscience, are likewise to hold themselues to be children of God. He beleeues not the Gospel, that doth not beleeue his owne adoption. For in the Gospel there is a promise of all the blessings of God, to them that beleeue: and there is also a commandement to applie the said promise to our selues; and consequently, to applie the gift of adoption to our selues. When we are bidden to say, Our father, we are bidden to beleeue our selues to be children of God, and so to come vnto him. Therefore with Paul I say, that all we that truly beleeue in Christ, and haue care to lead a good life, all I say, are indeede the children of God.

The vse. Comforts arising by this benefit, are many. First, if thou be Gods child, surely he will prouide all things necessarie for thy soule and bodie. Math. 6. 26. Our care must be to doe the office and dutie that belongs vnto vs: when this is done, our care is ended. As for the good successe of our labours, we must cast our care on God; who will prouide that no good thing be wanting vnto vs. Psal. 34. 10. They that drowne themselues in worldly cares, liue like fatherlesse children.

Secondly, in that we are children, we haue libertie to come into the presence of God, and to pray vnto him. Eph. 3. 12.

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle: they shall walke vpon the lyon and the aspe, and tread them vnder foote. Psal. 91. 13. All things shall turne to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.

Lastly, God will beare with the infirmities and frailties of them, that are his children, if there be in them a care to please him, with a Purpose of not sinning. Malach. 3. 7. If a child be sicke, the father or mother doe not cast it out of dores: much lesse will God.

The duties. First, if ye be Gods children, then walke worthie your profession and calling. Be not vassalls of sinne and Satan: carrie your selues as kings sonnes: bearing sway ouer the lusts of your owne hearts, the temptations of the deuill, and the leud customes and fashions of this world. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard: but when he was called from the sheepefold, and chosen to be king, he carried himselfe accordingly. So must we doe, that of children of the deuill, are made the children of God. And if we liue according to the lusts of our flesh, as the men of this world doe, whatsoeuer we professe, we are in truth the children of the deuill. Ioh. 8. 44. 1. Ioh. 3.

Secondly, we must vse euery day to bring our selues into the presence of God, and we must doe all things as in his sight, and presence, presenting our selues vnto him, as instruments of his glorie in doing of his will. This is the honour that the child of God owes vnto him Mal. 1. 6.

Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good vertues, and holy conuersation. For he is our eldest brother the first borne of many brethren: and therefore we should be like vnto him. 1. Ioh. 3. 2, 3.

Fourthly, we must haue a desire and loue to the word of God, that we may grow by it, in knowledge, grace, and good life. For this is the milke and foode whereby God feedes his childrē, 1. Pet. 2. 2. Such persōs thē amōg vs, that haue no loue or liking of the word, but spend their daies in ignorāce & securitie, shew themselues to be no children of God. The child in the armes of the mother or nurce, that neuer desires the brest, is certenly a dead child.

Lastly, we must put this in our accounts, that we must haue many afflictions, if we be Gods children: for he corrects all his children. And when we are vnder the rodde of correction, we must refigne our selues to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietnes: then God is best pleased.

The internall meanes of Adoption, is Faith in Christ. And for the better conceiuing of it, three questions are to be propounded. The first, what a kind of faith is this? Ans. A particular or speciall faith: and it hath three acts, or effects. The first is, to beleeue Christ to be Jesus, that is, a Sauiour: the second is, to beleeue that Christ is my or thy Sauiour: the third is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seene thou beleeuest. Ioh. 20. 29. Here marke, that to beleeue Christ to be my Christ, is faith. Against this speciall faith, the Papists obiect three arguments. The first is this: Euery speciall faith must haue a speciall word of God for his ground: but there is no speciall word that thy sinnes, or my sinnes, are forgiuen by Christ: therefore there is no speciall faith. Ans. We haue that which in force and value is equiualent to a speciall word: namely, a generall promise, with a commandement to applie the said promise to our selues. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the publike Ministerie in which when the word is preached to any people, God reueales two things vnto them: one, that his will is to saue them by Christ: the other, that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God, is as much as if an Angel should particularly speake vnto vs from heauen.

The second Argument. Speciall faith (say they) is absurd; because by it a sinner must beleeue the pardon of his sinnes, before he hath it: in as much as faith is the meanes to obtaine pardon. Ans. The giuing and the receiuing of pardon and faith, are both at one moment of time: for when God giues the pardon of sinne: at the same instant he causeth men to receiue the same pardon by faith. For order of nature faith goes before the receiuing of the pardon (because faith is giuen to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therfore this second argument is absurd.

The third Argument. The full certentie and perswasion of Gods mercie in Christ, followes good conscience and good workes: and therefore faith followes after Iustification. Ans. There be two degrees of faith. A weake faith, and a strong faith. A weake faith is that, against which doubting much preuailes, in which there is a sorrow for vnbeleefe, a will and defire to beleeue in Christ, with care to vse good meanes, and to increase in faith. Strong faith is that, which preuailes against doubting, and it is a full perswasion, or resolution of the loue and mercie of God in Christ. This second degree of faith follows iustification, vpon the obseruation and experience of the prouidence, and goodnes of God: but the first degree of speciall faith before named, for order goes before iustification, and for time is together with it.

The second question is, when faith beginnes first to breede in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and vpon feeling of his owne spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world. Christ saith, I will giue to him that thirsteth of the well of the water of life freely, Reuel. 21. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to beleeue in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, that professours of the Gospel, yea teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they haue. For they are not yet come to the first steppe of true faith.

The third question is, how faith in Christ is reuealed in the heart? Ans. It is not faith to conceiue in minde a bare perswasion, that Christ is my Sauiour: and thereupon to thinke to be saued. But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance. When I see mine owne sinnes, and Gods anger against me for them by the law; when I see mine owne guiltines, I draw my selfe into the presence of God making confession of mine offences, and praier for the pardon of them, and in this praier I striue against mine vnbeleefe, I will, desire, and endeauour to assent to the promise of God touching forgiuenes: and withall I purpose with my selfe to sinne no more. This is my daily practise: and thus is faith truly conceiued, and confirmed. Againe, faith is conceiued in the vse of holy meanes, namely, the Preaching of the word, and Sacraments. For in hearing, & receiuing the Lords Supper to meditate vpon the promise of mercie, and in meditation to applie the said promise to my selfe, is the right way to conceiue true faith. Therefore it must be remembred, that faith conceiued without the exercises of inuocation and repentance, or conceiued without the vse of the word and Sacraments (as commonly it is) is not true faith, but an Imagination or fiction of the braine, which will faile in the ende.

The third point to be considered, is the signe, or the outward meanes of Adoption, and that is Baptisme. It may be demanded, how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it? Ans. Baptisme alone is no marke of Gods child, but baptisme ioyned with faith: for so must the text be conceiued; All ye Galatians that beleeue, are baptised into Christ. For Paul had said immediatly before, Ye are the sounes of God by faith. Againe, the Scripture speaking of baptisme, comprehends both the outward and the inward baptisme, which is the inward baptisme of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God.

It may further be demanded, what are the markes of the inward baptisme? Ans. The new birth, whereby a man is washed and cleansed by the spirit of God, hath three speciall markes. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turne to God, and withall to make instant praier and supplication for mercie and forgiuenes of sins past. The second, is to heare & obay the voice of god in all things. Ioh. 8. 47. & 10. 27. The third is, not to sin, that is, not to liue in in the practise of any sinne after this new birth is begunne. 1. Ioh. 3. He that is borne of God, doth not commit sinne. He may faile in this or that speach, and doe amisse in this or that action; but after his calling and conuersion, the tenour and course of his life, shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme.

Some alleadged, that hauing long agoe beene baptised with water, yet they feele not the inward baptisme: and therefore they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past: if thou hast a purpose to sinne no more: if thou auoidest the occasions of sinne, and fearest to offend: if hauing sinned, thou liest not in thy sinne, but recouerest thy selfe by new repentance: thou art verily borne of God, and baptised with the baptisme of the holy Ghost.

Others alleadge, that although they haue bin baptised, yet they feare they haue no faith: and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow for thine vnbeleefe, a will and desire to beleeue, and a care to increase in faith by the vse of good meanes, there is a measure of true faith in thee, and by it thou maist assure thy selfe that thou art the child of God.

Others againe alleadge, that they haue long made praier vnto God, and that according to his will, and yet their praiers haue not bin heard: and therefore they often doubt they are not Gods children. Ans. If thou canst pray, though thy praier be not heard according to thy desire, content thy selfe. For the praier of the heart is the marke of the spirit of adoption. Rom. 8. 16. 26. And by it thou maist know that thou art the child of God.

Thus then we see what is the infallible marke of the child of God; namely, baptisme ioyned with true faith in Christ, or the outward baptisme ioyned with the inward baptisme of the spirit. The vse. Many auouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptisme, which is a marke of the church of God. But they are deceiued: for baptisme in the church of Rome is seuered from true faith, or from the Apostolike doctrine: and the outward baptisme is seuered from the inward baptisme. For they of that Church, ouerturne iustification by the meere mercie of God, which is the principall part of the inward baptisme. Againe, the ten Tribes retained circumcision after their Apostasie: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne, but to the passengers in the streete: euen so the Confession of faith in the Symboll of the Apostles, and baptisme, that are retained in the Papacie, pertaine not to the Papacie, but to another hidden Church, which by these and other meanes is gathered out of the middest of Romish Babylon. And therefore baptisme is rather a signe of this, then of the Romish Church.

Againe, we must be warned to take heede that we deceiue not our selues, thinking it a sufficient matter that we haue bin baptised. For except Christ inwardly wash vs by his spirit, we haue no part in him. Ioh. 13. 8. Circumcision (saith Paul) auaileth not, vnles thou be a doer of the law. Ro. 2. 25. Baptisme indeed saueth, 1. Pet. 3. 21. but that is not the baptisme of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptisme without the inward, is not the marke of Gods child, but the marke of the foole that makes a vow, and afterward breakes it. Eccles. 5. 3.

Moreouer, baptisme is not onely a signe of our adoption, but also a seale thereof, and a meanes to conuaie it vnto vs: and for the better vnderstanding of this point, and for a further clearing of the 27. verse, I will speake of the whole nature of baptisme. That which is to be deliuered, I reduce to eight heads I. the name of baptisme, and the phrases. II. the matter. III. the forme. IV. the ende. V. the efficacie of baptisme. VI. the necessitie thereof. VII. the circumstances. VIII. the vse.

Touching the name; Baptisme is taken sixe waies. First, it signifies the superstitious washings of the Pharisies, who boūd themselues to the baptismes or washings of cuppes and potts. Mar. 7. 4. Second[illegible: 1 span], it signifies the washings appointed by God in the Ceremoniall law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serues to seale the couenant of the new Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grieuous crosse or calamitie. Thus the passion of Christ, is called his baptisme. Luk. 12. 50. Fiftly, it signifies the bestowing of extraordinarie gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiasticall Ministerie. Thus Apollos is saide to teach the way of the Lord, knowing nothing but the baptisme (that is, the doctrine) of Iohn. Act. 18. 25. In the third sense is baptisme taken in this place, when Paul saith, Ye are all baptised into Christ.

The phrases vsed in Scripture of baptisme are strange in reason: and therefore they are to be explaned. Here it is said, Ye that are baptised into Christ, put on Christ. The reason of this speach is threefold. The first is this: the washing of the bodie with water, is an outward signe to represent to our eies and minde, the inward washing, and our vnion or coniunction with Christ: therefore they that are baptised, are said to put on Christ. The second reason is, because the washing by water seales vnto vs our inward ingrafting into Christ: for as certenly as the bodie is washed with water; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is, because baptisme is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in the right and lawfull vse of baptisme, God according to his owne promise ingrafts them into Christ that beleeue: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptisme, are said to put on Christ. In the same manner must other phrases be vnderstood; as when it is said, that baptisme saueth, 1. Pet. 3. 21. that men must be baptised for the remission of sinnes, Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3.

The second point, concernes the Matter of baptisme. Here I consider three things, the signe, the thing signified, the Analogie of both. The signe, is partly the element of water, Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie: and these two, water, and externall washing of the bodie, are the full and complete signe of baptis[illegible: 1 span]e.

Here a question may be made, Whether washing of the bodie in baptisme, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptisme of men of yeares, dipping was vsed, and that by the Apostl[illegible: 1 span] and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spirituall washing, then sprinkling. Neuerthelesse in cold coū tries, and in the baptisme of infants new borne, sprinkling is to be vsed, and not dipping, in respect of their health and life. For the Rule is, Necessitie and charitie, dispense with the Ceremoniall law. Vpon this ground, Dauid did eate the shewbread: circumcision was not alwaies the eight day, as appeares by the Israe lites in the wildernes: and for the same cause in these countries dipping may be omitted, though otherwise a sacramentall rite. And it must be remembred, that baptising signifies not onely that washing which is by diuing of the bodie, but also that which is by sprinkling.

The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vs. Thus Paul saith, that he cleanse[illegible: 1 letter]th his Church by the washing of water. Eph. 5. 6.

The Analogie, or proportion of both, is on this manner. Water resembles Christ crucified, with all his merits, S. Iohn saith, The blood of Christ cleanseth vs from all our sinnes, 1. Ioh. 1. 7. that is, the merit and efficacie of Christ crucified, freeth vs from our sinnes, and from the guilt and punishment thereof. Externall washing of the bodie, resembles inward washing by the spirit, which stands in iustification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie, signifies mortification, or fellowship with Christ in his death: the staying vnder the water, signifies the buriall of sinne: and the comming out of the water, the resurrection from sinne, to newnes of life. Rom. 6. 3, 4.

The third point concernes the Forme of baptisme. Math. 28. 19. Goe teach all nations, baptizing them into the Name of the Father, &c. I explaine the words thus: Marke, first it is faide, Teach them, that is, make them my disciples, by calling them to beleeue, and to repent. Here we are to consider the Order which god obserues in making with man the couenant in baptisme. First of all, he calls men by his word, and commands thē to beleeue and repent: when they beginne to beleeue and repent, then in the second place God makes his promise of mercie and forgiuenes: and thirdly, he seales his promise by baptisme. This diuine Order Christ signifieth when he saith, make them disciples: and [illegible: 1 span]as alwaies obserued of God. Before he made any couenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walke before me, and be vpright, Gen. 17. 1. and of his seede, he saith, they must-first doe righteousnes and iudgement, and then he will bring vpon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turne and obay, and then he will make all his promises and couenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Iewes Peter saith, Repent first, and then they shall be baptized for the remission of sinnes. Act. 2. 38. 42. And Philip saide to the Eunuch, If thou beleeuest with all thy heart, thou maist be baptized. Act. 8. 37.

The vse. By this order we see, that the commandement to beleeue and to repent, is more large and generall, then the promise of mercie in Christ. For the commandement is giuen to all hearers to turne and beleeue, and the promise is made onely to such hearers, as doe indeede turne and beleeue: therefore it is a falshood to imagine, that the promise of saluation belongs generally to all mankind.

Againe, by this order it appeares, that Repentance belongs to baptisme: and it is one of the first things that are required: and therefore it is follie to make Repentance a distinct meanes of saluation, and a distinct sacrament from baptisme.

Thirdly, if it be demanded, why so many persons that haue bin baptized, liue for all this, as if they had not bin baptized in the common sinnes of the world, like prophane Esaus: and yet doe comfort themselues in their baptisme? Ans. They doe not know and consider the Order which God vsed in couenanting with them in baptisme: but they deale preposterously, ouerslipping the commandement of repenting and beleeuing, and in the first place lay hold of Gods promise made to them in baptisme. This is the cause of so much prophanesse in the world.

Againe, there be many persons that haue bin baptized, who neuertheles cannot abide to heare and read the word of God: and the reason is, because they obserue not the order of their baptisme, first of all to become disciples, and then to lay hold of the promises of God.

They likewise are to be blamed, that bring vp their youth in ignorance. For they are baptized vpon condition that they shall become disciples of Christ, when they come to yeares of discretion. And they are by this meanes barred from all the mercies of God: for we must as good disciples obay the commandement that biddes vs turne and beleeue, before we can haue any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vnto vs in baptisme, which is first of all to turne vnto God, according to all his lawes, and secondly vpon our conuersion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and haue true fellowship with God, if we beginne where he beginnes in making of his couenant with vs, and end where he ends. And this we must doe not onely in the time of our first conuersion, but also afterward in the time of distresse, and affliction, and at such times as by frailtie we fall and offend God. In a word, if for practise we alwaies keepe our selues to this order, we shall find true comfort in life and death.

It followes, Baptizing them into the name, or in the name of the Father, Sonne, and holy Ghost. These words signifie: first, to bap tize by the commandement and authoritie of the Father, Son, and holy Ghost: secondly, to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or deede, doe it in the name of our Lord Iesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the partie baptized hath the name of God named vpon him, and that he is receiued into the houshold or familie of God, as a child of God, a member of Christ, and the temple of the holy Ghost. Thus Iacob faith in the adoption of Ephraim and Manasses, Let them be mine, and let my name be called vpon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.

Here we see what is done in baptisme; the Couenant of grace is solemnised betweene God and the partie baptised. And in this couenant some actions belong to God, and some to the parties baptised. Gods actions are two. The first is, the making of promise of reconciliation, that is, of remission of sinnes, and life euerlasting to them that are baptised, and beleeue. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward seale, is the washing by water: and this washing serues not to seale by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing is by the earnest of Gods spirit. Eph. 1. 13. The action of the partie baptized, is a certaine stipulation, or obligation, whereby he binds himselfe to giue homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are beleeued, and in Obedience to all his cō mandements. The signe of this obligation is, that the partie baptized willingly yeelds himselfe to be washed with water.

It is not saide in the name of God, but in the name of the Father, Sonne, and holy Ghost, to teach vs the right way to know and to acknowledge the true God. This Knowledge stands in sixe points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authoritie, will, and worship of all three. And elswhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this one true God, is the Father, Sonne, and holy Ghost. A mysterie vnsearchable. The third, that these three are really distinct, so as the Father is first in order, the Sonne the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, Ioh. 5. 19. and specially in the act of reconciliation, or couenant making. For the father sends the sonne to be our Redeemer: the sonne workes in his owne person, the worke of redemption: and the holy Ghost applies the same by his efficacie. The fift is, that they are all one in worship: for the Father, Sonne, and holy Ghost, are ioyntly to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himselfe, but as he hath reuealed himselfe vnto vs in the couenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and seeke to grow in the knowledge and experience of this.

It may be demanded, whether baptisme may not be administred in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true forme of baptisme is here prescribed. If it be said, that Peter biddes them of Ierusalem, repent and be baptized into the name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set downe not the forme of baptisme, but the ende and scope thereof, which is, that we may attaine to true fellowship with Christ.

The fourth point is, concerning the endes of baptisme, which are foure. The first is, that baptisme serues to be a pledge vnto vs in respect of our weaknes, of all the graces and mercies of God, and specially of our vnion with Christ, of remission of sinnes, and of mortification. Secondly, it serues to be a signe of Christian profession before the world: and therefore it is called the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serues to be a meanes of our first entrance or admission into the visible Church. Lastly, it is a meanes of vnitie. Read Eph. 4. 5. 1. Cor. 12. 13.

The fifth point concernes the Efficacie of baptisme. Of which there be foure necessarie questions. The first is, whether the Efficacie of baptisme extend it selfe to all sinnes, and to the whole life of man? For answer, I will set downe what we teach, and what the Papists. We teach, that the vse of baptisme inlargeth it selfe to the whole life of man, and that it takes away all sinnes past, present, and to come: one caution remembred, that the partie baptised, stand to the order of baptisme, which is, to turne vnto God, and to beleeue in Christ, and so to continue by a continuall renouation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture speakes of them that had long before bin baptised, and that in the time present, baptisme saueth, 1. Pet. 3. 21. and, ye are buried by baptisme, into the death of Christ. Rom. 6. 4. And in the future tense it is saide, he that beleeueth, and is baptised, shall be saued. And Paul saith, that the Church is cleansed with the washing of water, that it may be presented glorious and without spot vnto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after, which it had before the administration thereof. Secondly, the couenant of grace is euerlasting, Isa. 54. 10. Hos. 2. 19. and the couenant is the foundation or substance of baptisme: therefore baptisme is not to be tied to any time: but it must haue his force, so long as the couenant is of force. And this appeares by the example of the Galatians, who are now fallen away to an other gospel after their baptisme, and yet are instructed and directed by their baptisme. Lastly, it hath bin the doctrine of the ancient Church, that all sinnes are done away Aug. de [illegible: 2 letters]pt. & concup. l. 1. c 33. ad Bon. l. [illegible: 1 word]. c. [illegible: 1 letter]3. by baptisme euen sinnes to come.

The doctrine of the Papists is, that baptisme takes away all sinnes that goe before the administration thereof: and that sinnes after baptisme are not taken away by baptisme, but by the Sacrament of pennance. But the doctrine is erronious, as may appeare by the arguments which they vse.

Argum. first. Circumcision had no vse after the administration thereof, for the abolishing of sinne. Therefore neither hath baptisme. Ans. Circumcision had. And this appeares; because the Prophets put the Iewes in minde of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.

Arg. 2. The Apostles vsed to call them that sinned after baptisme, to confession of sinne, and to repentance, or pennance. Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vs: for in so doing they bring men to their baptisme, and to the order set downe there, which is, that the partie baptised, must first of all turne to God, and beleeue in Christ: and there is no new order set downe afterward, but onely a renewing of this first baptismall order, both in the Ministerie of the word, and in the supper of the Lord. And whereas they make a distinction of pennance the vertue, and pennance the sacrament, placing the vertue before and after baptisme, and the sacrament onely after: for this, they haue no word of God.

Arg. 3. If a man be inlightned, that is, baptised; and then fall againe, he cannot be renewed by repentance, which is in baptisme. Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme, but of them [non-Latin text not transcribed]. that fall away by an vniuersall Apostasie, denying Christ. For it is said, v. 7. that they crucifie Christ againe, that is, crucifie Christ crucified, and so make a mocke of him, and tread vnder foote the blood of Christ. Hebr. 10. 29. Againe, the text speakes not particularly of repentance in baptisme, but of all repentance whatsoeuer; yea of repentance after baptisme. For there is no place for repentance where Christ is renounced.

Arg. 4. Pennance (as Hierome saith) is a second table after a shipwracke. Ans. Repentance indeede is a second table or bord, whereby a sinner fallen from his baptisme returnes againe to it, and so comes to the hauen of euerlasting happines. Thus then we see that baptisme is the true sacrament of repentance: for repentance pertaines to the inward baptisme.

The vse. If baptisme serue for the whole life of man: then if thou be in any miserie or distresse, haue recourse to thy baptisme, and there shalt thou finde thy comfort, namely, that God is thy God if thou truly turne and beleeue in him. Secondly, remember euery day the obligation of homage, wherewith thou hast bound thy selfe to God; specially in thy temptations remember it: and see thou stand to it, and make it good.

The second question is, whether baptisme abolish Originall sinne, or no? The answer of the Papist is, that it doth: so as in the partie baptised, there remaineth nothing that God may iustly hate: and therefore he saith, that Originall sinne after baptisme, ceaseth to be sinne properly. We teach, and are to hold, that the perfect and intire baptisme (in which the outward and inward baptisme are ioyned together) abolisheth the punishment of sinne, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute Originall sinne to them that are in Christ: secondly, in respect of dominion; because Originall sinne raigneth not in them that are regenerate. Neuerthelesse, after baptisme, it remaines in thē that are baptised, and is still, and that properly, sinne. Paul saith, Rom. 7. 20. If I doe that I would not, it is no more I that doe it, but sinne that dwelleth in me doth it. Here marke, Paul calls concupiscence in himselfe after regeneration, sinne; and that properly: because he saith it is the same that maketh men to sinne. And Col. 3. 5. he saith, Mortifie your earthly members: and among the rest he nameth, euill concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes. Therefore after baptisme some portions remaine still of the old man, or of originall sinne. S. Iohn saith, 1. Ioh. 1. 8. If we say we haue no sinne, we deceiue our selues. Answer is made, that this is spoken of veniall, or small sinnes: but how can they be small sinnes that are to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sinne in them: for they haue no actuall sinnes. Lastly, Christ saith, Ioh. 13. 10. He that is all washed, must haue his feete, that is, his carnall affections, washed. Here obserue two things. One, that defilements of sinne remaine in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our pennance.

The grounds of Popish doctrine in this point, are two. The first is this. They make three degrees of Concupiscence. The first is, the pronesse in the flesh to rebell against the law of the minde, or the pro[illegible: 1 letter]esse to euill. The second, stands in the first motions to sinne, which goe before consent of will. The third, stands in acts of lust ioyned with consent of will. This third, they say, is forbidden in the moral law, which forbids and condemnes voluntarie concupiscence: and the two first are not. Because (as they speake) concupiscence it selfe with the first motions are not in mans power: and therefore they are rather to be tearmed defects or infirmities, then sinnes: and that men are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an euident truth that Concupiscence with the first motions thereof to euill, is condemned in the Morall law. It is a Principle in expounding the law: where any actuall sinne is forbidden, there all causes, occasions, & furtherances thereof, are likewise forbidden. Therefore considering actuall concupiscence ioyned with consent, is forbidden in the law, Originall concupiscence with the first motions thereof, beeing causes of the former, are likewise forbidden. And Paul saith, he had not knowne Lust to be sinne, vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sinne: for thus much the light of nature teacheth: therfore the law speakes of an higher degree of lust, namely, of lust going before consent.

The second ground is this. When sinne is remitted, it doth not make men guiltie, but ceaseth to be a fault: Originall sinne therefore ceaseth to be sinne after baptisme. Ans. Though actuall guilt be taken away, yet potentiall guilt remaineth, namely, an aptnes in Originall sinne, to make men guiltie: and though it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it selfe.

The vse. If Originall sinne remaine after baptisme to the death, then we must humble our selues, and vse to the very death, the plea of mercie and pardon, denying our selues, and resting on Christ.

Againe, if persons baptised be sinners to the death, it may be demaunded, what difference there is betweene the godly and vngodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sinnes past, with a detestation of them: and withall there is a Purpose in them to sinne no more, and with this purpose there is ioyned an endeauour to please God in all his commandements: so as if they doe sinne, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the vngodly man doe.

The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to giue and exhibit to the beleeuing minde Christ with his benefits; and this it doth by his signification. For it serues as a particular and infallible certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall saluation. And whereas the Minister, in the name of God, applies the promise of mercie to him that is baptised, it is indeede as much as if God should haue made a particular promise to him. In this regard, baptisme may well be said to conferre grace, as the Kings letters are said to saue the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew fauour. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: and by this pledge faith is confirmed, which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vseth the signe aright, shall receiue the thing signified: I (saith the partie baptised, beeing of yeares) vse the signe aright in faith and repentance: therefore I shall receiue the thing signified, remission of sinnes, and life euerlasting. A king saith to his subiect, He that brings the head of such a traytour, shall haue a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that hath the head may say, Here is a thousand pounds, or, this will bring me a thousand pounds, because it is vnto him as a pledge vpon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God confirs grace (for it is the power of God to saluation to them that beleeue) and this it doth by signifying the will of God, by the eare to the mind: now euery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace by vertue of his signification, and by reason it is a pledge by the appointment of God, of his mercie and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer. It is not an instrument hauing the grace of God tyed vnto it or shut vp in it: but an instrument to which grace is present by assistance in the right vse thereof: because in & with the right vse of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument.

The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which passeth away when the action is ended: others say, it hath no Thom. Summ. p. [illegible: 1 word] q 62. art. 4. Bellar. de Sact. l. 2. c. 11. vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not haue made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated and exalted aboue the condition of all creatures: neuertheles vertue to giue life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments haue vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought: and Ministers of sacraments are workers of miracles, which may not be said.

Againe, their doctrine is erronious, in that they teach, that the outward act in the Sacrament performed by the Minister, cōfers grace, where there is no gift of faith to receiue that which is conferred: contrarie to that saying, Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie: but this disposition serues onely to take away impediments, and not to inable vs to receiue that which God giueth.

The vse. We must not thinke it sufficient that we come to the Church, heare Gods word, and pray, contenting our selues in the worke done. For thus shall we deceiue our selues: but in doing these acts of religion, we must in our hearts turne vnto God, and by faith imbrace his promises: otherwise the best actions we doe shall be vnprofitable vnto vs. Heb. 4. 2.

Againe, if the vsing of the element in the sacrament doe not conferregrace, then be assured that charmes, and spells, be the words neuer so good, haue no vertue in them to doe vs good but by diabolicall operation.

The last question is, whether baptisme imprint a Character or marke in the soule, which is neuer blotted out? Ans. In scripture there is a twofold marke of distinction, one visible, the other inuisible. Of the first kind, was the blood of the paschall lambe, in the first passeouer: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slaine. Of this kind is baptisme: for by it Christian people are distinguished from Iewes, Turkes, and infidels. The inuisible marke, is twofold. The first, is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath this seale, The Lord knowes who are his. By vertue of this, Christ saith, I know my sheepe, Ioh. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing els but the imprinting of the image of God, in the soules of men: and by this beleeuers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vs; because it is the lauer of regeneration.

The Papists haue deuised another worke, which they call the Indeleble character: and they make it to be a distinct thing from regeneration: and they say it is imprinted in the soules of all men, good and bad, and remaines in them when they are condemned. What this marke should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a meere fiction of the braine of man.

The sixt point to be handled concernes the Necessitie of baptisme. Here we must put difference betweene the Couenant of grace, and baptisme, which is the confimation or seale of the couenant. To make couenant with God, and to be in the said couenant, is absolutely necessarie to saluation: for vnles God be our God, and we the seruants of God, we cannot be saued.

Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who hath inioyned vs to vse it: secondly, in respect of our weakenes; who haue neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to saluation, for the want of baptisme (when it canbe had) doth not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent afterward: for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saued. The theese vpon the crosse, and many holy martyrs, haue died without baptisme, and are in the kingdome of heauen.

It is obiected, that the male child, which is not circumcised must (by God commandement) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptised must also be cut off. Ans. The text is spoken and meant not of infants, but of men of yeares, who beeing till then vncircumcised, despise the ordinance of God, and refuse to be circumcised. And this appeares by the reason following: for he hath made my couenant void: now infants doe not this, but their parents, or men of yeares.

Secondly, the speach of Christ is obiected, Ioh. 3. 5. Except a man be borne of water and the holy Ghost, he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withall giues an exposition of them, on this manner. Thou art a Pharisie, and louest much washing: but if thou wouldest enter into the kingdome of heauen, thou must be washed with cleane water, that is, borne anew by the holy Ghost. Againe I answer, that if the words be meant of baptisme, they carrie this sense. The kingdome of heauen doth not signifie life eternall, but the Church of the new Testament, and that in his visible estate, Mark. 9. 1. and baptisme makes men visible members of the Church, and regeneration by the spirit, makes them true and liuely members. Here then baptisme is made necessarie, not in respect of eternall life, but in respect of our admission and entrance into the Church, whereof it is now the onely meanes.

The seauenth point, is touching the Circumstances of baptisme, which are fiue. The first, concernes the persons which are to administer baptisme, of whome I propound foure questions.

The first is, whether not onely Ministers of the word, but also lay-persons (as they are called) or meere priuate men, may administer baptisme? Ans. Ministers of the word onely. For to baptize is a part of the publike Ministerie, Matth. 28. 18. Goe teach all nations baptizing them. And marke how preaching, and baptising are ioyned together: and things which God hath ioyned, no man may separate. Againe, he that must performe any part of the publike Ministerie, must haue a calling, Rom. 10. 14. Hebr. 3. 5. but meere priuate persons haue no calling to this busines. And whatsoeuer is not of faith, is sinne: now the Administration of baptisme by priuate persons is without faith. For there is neither precept, nor fit example for it in the word of God.

The example of Zippora is alleadged, Exod. 4. 28. who circumcised her child. Ans. The example is many waies discommendable. For shee did it in the presence of her husband, when there was no neede: shee did it in hast, that shee might haue preuented her husband: shee did it in anger: for shee cast the foreskin at the feete of Moses. And it seemes shee was no beleeuer, but a meere Madianite. For shee contemned circumcision, when shee called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seemes, Moses either put her away, or shee went away when he went downe to Egypt.

Againe, it is obiected, that priuate persons may teach: and therefore baptize. Ans. Priuate teaching, and Ministeriall teaching are distinct in kind, as the authoritie of a master of a familie, is distinct in kind from the authoritie of a Magistrate. A priuate person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is mooued to doe it by the law of charitie: but Ministers when they teach, are mooued to teach by speciall calling, and they doe it with authoritie, as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe, though a priuate man might dispense the word alone: yet doth it not follow that he may administer both the word and the seale thereof: both which are ioyned in baptisme, and ioyntly administred.

The second question is, whether baptisme administred by a wicked man, or an here[illegible: 2 letters]ke, be indeede true baptisme? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister, and keepe the right forme in baptising, according to the institution, it is true baptisme. The Scribes and Pharisies the chiesest doctours of the Iewes, were not of the tribe of Levi, but of other tribes: and they were indeede, euen the best of them, but herelikes and Apostataes, and consequently to be deposed and excommunicate: neuertheles, because they were in the place of good teachers, and fate in Moses chaire, that is, taught sundrie points of Moses doctrine: therefore Christ saith, heare them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.

Vpon the same ground the same answer is to be made, if it be demanded, whether baptisme administred by him that cannot preach, be of force or no? It were indeede to be wished that all Ministers of holy things, were preachers of the word: neuerthelesse, if such as preach not, stand in the roome of lawfull pastours, and keepe the forme of baptisme, it is baptisme indeede.

The third question is, whether an Intention to baptise, be necessarie in him that baptiseth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoeuer the minister intend. Paul reioyced that Christ was preached, though many preached him of enuie or contention, intending no good. Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is meere bread, and not the bodie of Christ: and consequently the people adore not Christ, but an idol. The intention therefore of the minde is not necessarie, so be it the Institution be obserued. And the efficacse of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the dutie of the Minister in baptising? Ans. He stands in the roome of God: and what he doth according to the Institution, it is as much as if God himselfe had done it with his owne hand from heauen. And therefore, whē the Minister applieth water, (which is the signe & pledge of grace,) to the body, he doth withall applie the Promise of remission of sinnes, and life euerlasting, to the partie baptised. And that is as much as if God should say to the partie, calling him by his name, I freely giue vnto thee the pardon of thy sinnes, and life euerlasting, vpon condition thou keepe the order set downe in baptisme, which is, to turne vnto me, and to beleeue in Christ. Here we see a ground of speciall faith: for if God for his part by the hand of the Minister applie the promise of mercie vnto euery particular beleeuer: euery particular beleeuer is againe by a speciall faith to receiue the promise. Againe, the consideration of this which God hath done for vs in baptisme, must mooue vs seriously to turne vnto him according to all his lawes, and by faith of our hearts to apprehend his mercifull promises, and to rest on them. For when God shall speake vnto vs particularly, and as it were, assure vs of his mercies with his owne hand and seale, we must needs be much mooued and affected therewith.

The second circumstance is concerning the persons to be baptised: and they are all such as be in the Couenant, in likelihood, or in the iudgement of charitie. For the seale may not be denied to them that bring the tables of the couenant. And they are of two sorts; Men of yeares, and Infants.

Men of yeares that ioyne themselues to the true Church, are to be baptised: yet before their baptisme, they are to make confession of their faith, and to promise amendment of life. Act. 2. 38. and 10. 38. And thus places of Scripture that require actuall faith, and Amendment of life in them that are baptised, are to be vnderstood of men of yeares.

Infants of beleeuing parents are likewise to be baptised. The grounds of their baptisme are these. First, the commandement of God, Matth. 28. 18. Baptize all nations, &c. in which wordes the baptisme of infants is prescribed. For the Apostles by vertue of this commission baptised whole families. Act. 16. 31. and 38. Againe, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptisme in the new Testament, succeedes in the roome of Circumcision. Col. 2. 11. therefore baptisme of infants is likewise commanded. The second ground is this: Infants of beleeuing parents, are in the couenant of grace: for this is the tenour of the couenant, I will be thy God, and the God of thy seede, Gen. 17. 7. It may be said, that this promise was made in this sort onely to Abraham, because he was to be the father of the faithfull. Ans. It pertaines to all beleeuing parents. Exod. 20. God promiseth to shew mercie to thousands of them that loue him. Act. 2. 39. Peter saith to the Iewes that heard him preach, The promises belong to you, and to your children. Paul saith, If the parents beleeue, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Couenant: now they are holy: because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified, secret iudgements (in the meane season) left to God. Now then because infants are in the couenant, they are to be baptised. For this is the reason of S. Peter: To whome the promises belong, to them belongeth baptisme: but to you and your children belong the promises: therefore you and your children are to be baptised. Act. 2. 38, 39.

It may be obiected, that we cannot tell, whether infants be indeede the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of yeares: for we knowe not whether they be indeede the children of. And therefore we may by the like reason exclude them from all sacraments. Againe, we are to presume (in all likelihood) that infants of beleeuing parents, are the children of God, because in their conception and birth, God begins to manifest his election: shewing himselfe a God not onely to the parents, but also to their seed.

Secondly, it is obiected, that infants haue no faith; and consequently, that baptisme is vnprofitable vnto them. Ans. Some thinke, they haue faith, as they haue regeneration, that is, the inclination or seede of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receiue the promise of God, both for themselues & their children: And thus to be borne in the Church of beleeuing parents, is in stead of the profession of faith. To this second opinion I rather incline, because it is the auncient and receiued doctrine of the Church.

Thirdly, it is alleadged, that infants know not what is done, when they are baptized. Ans. For all this, baptisme hath his vse in them: for it is a seale of the couenant, and a meanes to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himselfe and his children: at the time of the sealing, the children know not what is done; and yet the purchasse is not made in vaine for them.

It may be demanded, whether the children of Turkes and Iewes are to be baptized? Answ. No: because the parents are forth of the couenant.

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, sonne, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacie, and to be gathered out of it: and for this cause, baptisme remaines still in the Church of Rome. For this cause I thinke, that infants of professed Papists may be baptized, two cautions obserued: the first, that the foresaid parents desire this baptisme: the second, that there be sureties which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in iudgement true religion, and denie it in their liues, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, (whereof many were wicked) were circumcised. And we must not onely regard the next parents, but also the auncestours: of whome it is said, If the roote be holy, the branches are holy, Rom. 11. Vpon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the parents. And there is no reason that the wickednesse of the parent, should preiudice the childe in things pertaining to life eternall.

Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be any beside the parents to answer for the child. For the parents after excommunication remaine still (for Right) members of the Church, hauing still a right to the kingdome of heauen: out of which they are not cast absolutely, but with condition, vnlesse they repent: and in part; that is in respect of communion, or vse of their libertie, but not in respect of right or title: euen as a freeman of a corporation imprisoned, remaines a freeman, though for the time he hath no vse of his libertie.

The third Circumstance concernes the time. Here one question may be mooued: How oft baptisme is to be administred? Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man: and we are but once borne againe, and once ingrafted into Christ. Here let it be obserued, that the gift of regeneration is neuer vtterly extinguished: for if a man be the second time borne againe, he must be baptized againe and againe: because baptisme is the sacrament of insition. It may be said, that a man may remain stil ingrafted into Christ, & by his own wickednesse make himselfe a dead member. I answer, that all the members of the mysticall bodie of Christ, are liuing mē bers. The spirituall temple is made of liuing stones, 1. Pet. 2. 5. And marke what Paul saith, all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ: nowe there is no part of the bone and flesh of Christ that dieth.

The last Circumstance is touching the place: & that is, the publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie, and a dependance vpon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptisme: and lastly, the said congregation is by praier to present the infant baptized vnto God, and to intreat for the saluation thereof, the praier of many beeing most effectuall.

The eight and last point followes, concerning the vse of baptisme. And first of all, our baptisme must put vs in minde, that we are admitted and receiued into the family of God: and consequently, that we must carrie our selues as the seruants of God. And that we may doe so indeede, we must deuide our liues into two parts, the life past, and life to come. Touching the life that is past, we must performe three things. The first is Examination, whereby we must call our selues to an account for all our sinnes, euen from the cradle: the second is Confession, whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes, in the prefence of God, accusing and condemning our selues for them. The third is Deprecation, whereby we are to intreat the Lord, in the name of Christ, and that most instantly from day to day till we receiue a comfortable answer, in the peace of conscience, and ioy of the H▪ Ghost.

And for the life to come, there must be two things in vs the first is, the Purpose of not sinning; and it must be a liuely and distinct purpose, daily renewed in vs, euen as we renewe our daies: so as we may say, if we sinne it is against our purpose and resolution. The second is, an indeauour to performe new obedience, according to all the commandements of God. These things if we doe, we shall shewe our selues to be the seruants of God. And of all these things, baptisme must be (as it were) a daily sermon vnto vs: and so oft to thinke on them, as oft as we thinke or speake of our names giuen vs in baptisme. This is the doctrine of Paul, who teacheth vs that we must be conformable to the death and resurrection of Christ, because we haue beene baptized. Rom. 6. 3, 4.

Againe, our baptisme into the name of the father, &c. must teach vs, that we must learne to know and acknowledge God aright; that is, to acknowledge him to be our God, and father in Christ: to acknowledge his presence, and therefore to walke before him; to acknowledge his prouidence, and therefore to cast our care on him; to acknowledge his goodnesse and mercie, in the pardon and free forgiuenesse of our sinnes.

Thirdly, Our baptisme must be vnto vs a storehouse of all comfort in the time of our need. If thou be tempted by the deuil, oppose against him thy baptisme in which God hath promised and seal[illegible: 1 letter]d vnto thee the pardon of thy sinnes, and life euerlasting. If thou be troubled with doubtings and weaknes of faith, consider that God hath giuen thee an earnest and pledge of his louing kindnes to thee. We vse often to look vpon the wills of our fathers and grand-fathers, that we may be resolued in matters of doubt: and so, often looke vpon the will of thy heauenly father sealed and deliuered to thee in thy baptisme, and thou shalt the better be resolued in the middest of all thy doubts. If thou lie vnder any crosse or calamitie, haue recourse to thy baptisme, in which God promised to be thy God, and of this promise he will not faile thee.

Lastly, if a man would be a student in diuinitie, let him learne & practise his baptisme. Commentaries are needefull to the studie of the scriptures: and the best commentarie to a mans owne selfe is his owne baptisme. For if a man haue learned to know ought and to practise his owne baptisme, he shall the better be able to vnderstand the whole: and without this helpe, the scriptures themselues shall be as a riddle vnto vs.

The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye haue put on Christ: and all are one in Christ. The phrase which Paul vseth, is borrowed from the custome of them that were baptised in the Apostes daies, who put off their garments, when they were to be baptised, and put on new garments after baptisme. To put on a garment, is to apply it to the bodie, and to vse or weare it. And to put on Christ, is to be ioyned neerely to Christ, and to haue spirituall fellowship with him. Here then the foundation of our adoption is in two things, our vnion with Christ, & our communion with him. Of which we are somewhat to be aduertised for the better vnderstanding of the text.

The vnion with Christ, is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this coniunction is in truth a reall coniunction. Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for thus all families and friends are one: and they of Ierusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many beleeuers as there are, so many distinct persons are there: & euery one of them distinct from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heauen and shall there abide till the last iudgement: whereupon it cannot be mixed or compounded with our substances. Lastly, beleeuers are not one with Christ by transfusion of the properties and qualities of the godhead, or manhood vnto vs. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two distinct nations of Iewes and Gentiles one new man. S. Iohn saith, that Christ dwells in vs and we in him by the spirit. 1. Iohn 3. 23. For the better conceiuing of this, suppose a man whose head lies in Italie, his armes in Germanie, and Spaine, his feete in England: suppose further that one and the same soule extends it selfe to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soule, and all concurre as members to one and the same bodie: euen so, all the Saints in heauen, and all beleeuers vpon earth hauing one and the same spirit of Christ dwelling in them, are all one in Christ.

The second question is, how are all beleeuers made one with Christ? Ans. By a donation on Gods part whereby Christ is giuen vnto vs, and by a receiuing on our part. The donation is whereby Christ is made ours for right, so as a man may say truly, Christ is mine with all his benefits. Of this donation 4. things are to be obserued. The first is, that Christ himselfe and whole Christ is giuen to vs. For heere we are said to put on Christ. Here a distinction must be obserued: the Godhead of Christ is giuen to vs, not in respect of substance which is incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really giuen to the beleeuing heart. Ioh. 6. 54, 56. By it we receiue eternall life from the godhead, and by it God is ioyned to man, and man to God. The second is, that Christ giues his merit and satisfaction to them that beleeue. And this satisfaction imputed, is the couer wherby our sinnes are couered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ giues the efficacie of his spirit to make vs conformable to himselfe in holines and newnes of life: and thus he makes vs put off the old man, and put on the new man, created after God in righteousnes and holines, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and giues Christ vnto vs with all his benefits.

Of our receiuing of Christ giuen by God, two things must be obserued: one is, that we must there receiue Christ, where God offers and giues him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receiue Christ; and this receiuing is done by a supernaturall act of the minde, whereby we beleeue Christ with his benefits to be ours. Ioh. 1. 12. Thus we see how we are one with Christ, and Christ with vs.

Communion with Christ is, when we haue, possesse, and inioy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speakes Salomon at large in the Song of songs, and Dauid. Psal. 45.

The vse. In that we are to put on Christ, we are put in mind to consider our fearefull nakednes. What is that? Ans. There is a nakednes of creation, and a nakednes following the fall. The nakednes of creation is, when the bodie without all couering, is in health, full of glorie and maiestie, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocencie, of good conscience, of the fauour of God, and affiance in him. For these are (as it were) the couerings of the foule. Outward nakednes is, when the bodie beeing vncouered, is full of deformitie and shame. Now that inward nakednes of heart is noted as a speciall euill, Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues. For by it, we are desormed and odious in the eye of God.

Secondly, we are here put in minde to haue a speciall care of the trimming and garnishing of our soule. And for this cause we must put on the Lord Iesus, Rom. 13. 14. And that is done two waies. First, by vncouering our nakednes before God, and by praying him to couer it. To vncouer our shame, is the way to couer it. Psal. 32. 1, 2, 3. The second way is, to subiect our selues to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands vs in hand thus to put on Christ. For the king of heauen hath long inuited vs to the marriage of his Sonne: we haue yeilded our selues to be his guests: and there is a time when the king will take a suruay of all his guests, whether they haue the wedding garment, which is Christ himselfe: and they which are not clad with this robe, shall be cast into vtter darknes. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is as swadling clothes and swadling bands. If we would then liue, we must lappe and infold our selues in them. The rather I speake this: because in these daies men and women are intoxicated with a spirituall drunkennes, or rather madnesse, whereby they are alwaies tempering and trifling about their bodies, and let their soules lie naked. It may be said, we haue all put on Christ in baptisme. I answer: we haue had in England peace and prosperitie this 43. yeares: and we haue liued all this while, as it were in the warme sun-shine: and therfore many of vs (no doubt) haue worne this garment very loosely.

Thirdly, there is a great temptation arising vpon the consideration of our owne indignitie. For when our sinnes come to our remembrance, they driue vs from the presence of God, and make vs that we dare not pray. Now the remedie is this. We must come clothed with Christ into the presence of God: we may not come in our owne names, but we must come in his name and present the merit of Christ vnto the father, euen as if we were one and the same person with him. Thus shall we be accepted.

Fourthly, it may be demanded, what we must doe for our selues in the time of plague, famine, sword? We must put on Christ, then shall we walke in safetie in all dangers. This garment serues not onely for a couering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common iudgement, beeing clothed with Christ, there is no more hurt done to vs then to him: and he carrieth vs in his brest, as if we were part of his bowells.

Lastly, though we be clothed with Christ in baptisme, yet we must further desire to be clothed vpon. 2. Cor. 5. 4. In this life we are clad with the iustice of Christ, 1. Cor. 1. [illegible: 1 letter]0. this is one garment. In the life to come, we shall be clad with immortalitie. This is the second garment to be vpon the former.