Commentary on Galatians 1-5 — William Perkins

Commentary on Galatians 1-5 · William Perkins

Lastly, in the end, in that both the lawe and the gospel tend directly to the manifestation of the glorie of God.

Yet they differ in 5. things. First, in the manner of reuealing: the lawe before the fall was perfectly known by nature, and since the falli… part, Rom. 2. 15. The Gospel is not known by nature, neither was it euer written in mans heart, before, or after the fall, as Paul saith, 1. Cor. 2. 9. Those things which the eie hath not seene, nor the eare heard, nor the heart of man conceiued, are they which God hath prepared for them that louelove him: therefore the Gospel is called a mysterie, Rom. 16. v. 25, 26. First, because the doctrine of the Gospel was made knowne to men and angels by the reuelation of God, Eph. 3. 5. & 9. Secondly, because there is required a special reuelation, & worke of gods spirit, before a man can yeeld assent vntounto it. Therefore Paul saith, We hauehave not receiued the spirit of the world, but the spirit of God, that we might know the things that are giuen to vsus of God▪ 1. Cor. 2. 12. Secondly, in the subiect or doctrine it selfe, and that in two respects. First, the Law preacheth nothing but absolute iustice, to the transgressours thereof: the Gospel sheweth how iustice is qualified with merciemercy: from all things from which ye could not be absolued by the Law of Moses, by him eueryevery one that beleeueth is iustified, Act. 13. 39. Secondly, the Law teacheth what manner of men we ought to be, and what we ought to doe, that we may come to eternall life, but shewes not howe we may becom such indeed: the Gospel teacheth, that by faith in Christ, we may be such as the Law requires. God hath made him to be sinn… for vsus, who knewe no sinne, that we might be made the righteousnes of God in him, 2. Cor. 5. 21.

Thirdly, in the obiect, The law is giuen to the vni…st & lawles, vngodly, & prophane, 1. Tim. 1. 9, 10. that it may shew them their sinnes, and the punishment thereby deserued, and so may accuse and condemne them: the Gospel is to be published and dispensed onelyonly to the penitent, which are contrite and broken in heart, & mourne for their sinnes. Math. 11. Esay, 57. Luk. 4.

IIII. The law promiseth eternall life vponupon condition of works: Doe this, and liue: If thou wi… enter into life, keepe the commandements. The Gospel promiseth eternall life freely without any condition of works. Rom. 4. 5. To him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted to him for righteousnes. Rom. 3. 21, 22. The righteousnes of God is made manifest without the law, by the faith of Iesus Christ, vntounto all, and vponupon all that beleeue.

V. In the effects. The Law is no instrumentall cause, of faith, repentance, or any sauing grace: it is the minister of death. 2. Cor. 3. 7. causing wrath. Rom. 3. 15. But the Gospel causeth life: it is the grace of God which bringeth saluation. Tit. 2. 11. for this cause Paul calleth the Law, a dead, or killing letter: the Gospel, a quickning spirit. 2. Cor. 3.

Fourthly, it may be demāded, whether any mā be able to fulfil the Law, considering that Paul biddeth vsus beare one anothers burdens, and so fulfill the Law of Christ? Ans. No meere man can perfectly fulfill the Law in this life. This conclusion S. Paul prooueth in sundrie of his Epistles, specially by these arguments.

First, by the great and generall deprauation of nature, which remaineth in part euen in the regenerate, stayning their best actions, and making them like a menstruous cloath: confessing withall, that his best workes are not answerable to the law, by reason of the remainders of originall corruption. Rom. 7. Now perfect fulfilling of the law, cannot stand with corruption of nature, and transgression in life. For a corrupt fountaine, cannot send forth sweete waters: neither can a corrupt tree, beare good fruit. Saint Iames saith, He that offendeth in one, is guiltie of all: and the Scripture pronounceth him accursed, that abideth not in all things written in the book… of the law to doe them. Popish Doctours answer, first, that originall corruption (which they call the fewell of sinne) and the first motions to euill, preuenting …omes …all consent of will, are indeede in the regenerate; but they are no sinnes properly. But it is false which they teach. For eueryevery transgression of the law, is a sinne, as S. Iohn defines it. 1. Ioh. 3. 4. but these are transgressions of the tenth commandement: for it either forbiddeth these first motions, whether they be primò primae, or secundò primae, (as Schoolemen speake) or it forbid doth nothing but the motiōs, which are with cōsent of wil, which were forbidden in the former commandements, and so in effect there are but nine commandements, the tenth forbidding no speciall sinne.

Againe, Paul teacheth, that these motions preuenting all consent of will, are formally opposed to the Law, I see another law in my members rebelling against the law of my minde. Secondly, Rom. 7. 23.they answer, that Paul, Rom. 7. speakes not of himselfe, but in the person of the vnregenerate, according to the opinion of S. Augustine. Ans. Augustine indeede was once of that iudgement, but he after retracted that opinion, (as it is manifest out of his booke of Retractations, and the 6. booke, against Iulian the Pelagian,) and that for these reasons. First, because Paul saith, To will is present with me: and I doe not the good I would: and J delight in the law of God concerning the inward man: all which are proper to the regenerate, and cannot be affirmed of the wicked. Secondly, because he makes mention of the inward man, which is all one with the new man, or the new creature: which agreeth onelyonly to the regenerate. Thirdly, because he saith, he is ledde captiue to sinne, v. 23. whereas the wicked are not drawne to sinne by force, against their wills, but runne riot of their owne accord into all wickednes, as the horse rusheth into the battell. Ierem. 8. 6. Lastly, in that he cries out in a sense and sorrow for his sinnes, O wretched man that I am, who shall deliuer me from the bodie of this death? v. 24. which can not be the voice of the vnregenerate, for they feele not the burden of their sinne, nor desire to be eased of it, but take delight and pleasure in it. His second reason is this: such as our knowledge is, such is our louelove of God and man: but our knowledge is onelyonly in part: therefore our louelove is but in part: and so consequently our obedience is but in part, & therfore there is no perfect fulfilling of the law. The aduocates of the Romish Church answer, that our knowledge, louelove, and obedience, are perfect for the condition and estate of this life, as we are viatores, which is sufficient: though they be not perfect for the condition of the life to come, when we shall be comprehensores, which is not required at our hands in this life: for they make a double perfect fulfilling of the law: one, for the tearme of this life, which is to louelove God aboue all things, and our neighbour as our selues. The other after this life, and that is to louelove God with all the soule, with all the powers and faculties of the soule, and with all the strength and vigor of all these powers.

And this distinction they make to be the ground of their opinion, touching the fulfilling of the law, and iustification by workes, &c. But it is a sandie foundation, and therefore that which is built vponupon it, cannot stand. For besides that it is a fond and friuolous distinction forged by the Schoolemen, without warrant of Scripture, or consent of Antiquitie; it is manifestly false. For there is one onelyonly rule of righteousnes, and not two: one onelyonly generall sentence of the Lawe, more vnchangeable then the lawes of the Medes & Persians, euen as vnchangeable as God himselfe; which is, that, He which continueth not in all things written in the Law to doe them, is accursed. So that he which loueth not God with all his soule, minde, and might, with all his valdè suo, that is, with all the faculties of his soule, and all the powers of all these faculties, and that in this life, is accursed. And it is absurd which they teach, that a man is not bound for the tearme of this life, thus to louelove God, but onelyonly in the life to come. For looke what man could doe by creation, in the state of innocencie; the same and so much the Law requires at his hands in the state of Apostasie. But Adam by creation could louelove God with all his soule, with all the faculties of his soule, and all the powers of all these faculties: therefore the same perfect, absolute, and entire obedience is now required at his hands. For the sentence of the law, Cursed is he that continueth not in all things, &c. is not onelyonly giuen to men glorified, but to those that are in the state of grace. And S. Paul doth so apply this sentence to men euen in this life, t… he pronounceth all that are of the workes of the law, to be vnderunder the curse. Againe, if this were so, the Iewes had no cause to feare the seueritie and strictnes of the law, as they did: when they said, If we heare the voice of the Lord any more, we shall die: considering Exod. 20 Deut. …8.they were able to keepe and fulfill it, according to this Popish opinion. Neither would God hauehave promised them a Messias or Mediatour to redeeme them from the curse of the Deut 13law: but would rather hauehave comforted them in that their so great feare and astonishment, by giuing them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life.

Besides, the patheticall exclamation of Paul, O miserable man that I am, &c. Rom. 7. 24. and that saying of Peter, in calling the Law a yoke, which neither we nor our fathers were able to beare, Act. 15. should be childish, and ridiculous, if that which is impossible in the law (as Paul speakes) did not appertaine vntounto Rom. 8. 3.vsus.

The third argument. If a man could fulfill the Law, he should not stand in neede of a Mediatour. For if righteousnes be by the Law, Christ died in vaine. Gal. 2. 21. It is answered, that Christ died in vaine, if men by the strength of nature could fulfill the Law: but the fulfilling of the Law is by grace, and so his death is not in vaine: for by vertue of the obedience of Christ, we are enabled to fulfill the Law. But this were to make Christ no Sauiour, but onelyonly an instrument, whereby we fulfill the Law, and are our owne Sauiours; whereas the Scripture saith, that he is made vntounto vsus righteousnes. 1. Corinth. 1. 30. not that we are made righteousnesse by him. That we are made the righteousnesse of God in him. 2. Corinth. 5. 21. not by him, as an instrument. That we are complete in him. Coloss. 2. 10. and not complete of our selues, by him.

Lastly, the Scripture shutteth vp all men vnderunder sinne, euen the most sanctified. Prou. 20. 9. 1. Ioh. 1. 9. Iob confesseth he cannot answer one of a thousand. Iob 9. 3. and Dauid saith, If thou, Lord, shalt marke what is done amisse, who can abide it? Psal. 130. 3. and Paul saith of himselfe, that he found no meanes to performe that which is good. Rom. 7. 18. He saith further, that it is impossible to be kept, by reason of originall corruption. Rom. 8. 3. It is answered, that all these places and examples must be vnderstood of veniall sinnes, which make men sinners indeede, yet are not against, but beside the law; and therefore though a man commit them, yet he may fulfill the law for all that. Ans. the cōmon receiued opinion in Schooles, that some sinnes are mortall, others veniall of their owne nature, is a witlesse distinction. For if all sinnes deserue death, as Paul teacheth, Rom. 6. 23. either veniall sinnes are no sinnes, or they must needes deserue death. Moses saith, that he that abideth not in all things written in this Law, is accursed. Deuter. 27. 26. where the wordes, this Law, may not be restrained onelyonly to the Catalogue of great and hainous sinnes, which are there reckened vp, but extended to all sinnes, as Paul applies it, Gal. 3. 10. pronouncing him accursed, that continueth not in all things written in the lawe, not this law. So that eueryevery sinne, euen the least sinne in thought, makes a man subiect to the curse, and so in rigour of diuine iustice deserues eternall death. And it is but a poore shift, to say that some sinnes are against the Lawe, as all mortall sinnes, and others besides the Lawe, as veniall. For the doing of that which God forbiddeth, is a sinne not beside, but against the Lawe. But idle words, iesting, and gibing, &c. (which the Popish Doctours account veniall sinnes,) are expressely forbidden in the word; Matth. 12. 36. Of eueryevery idle word that men shall speake, they shall giuegive account at the day of iudgement. And Paul forbiddeth all foolish talking, and …esting, as things vncomely, Eph. 5. 4. Therefore they are not beside, but flatte against the lawe. Secondly, they answer, that these places and the like are to be vnderstood of seuerall workes and actions of the Saints, whereof some were good, as Dauids sparing of Saul, &c. some euill, as his adulterie, murther, and numbering of the people: and not of the same particular workes. Answ. It is false. For Paul speaking of the same indiuiduall worke, saith, that it is partly good, and partly euill, I finde when I would doe good, that euill is present with me, Rom 7. 21. In my minde I serue the lawe of God, in my bodie the lawe of sinne, v. 25. And the Prophet saith, that all our righteousnesse is as a menstruous cloath, Isay 64. 4. Therefore eueryevery good worke is stained with sinne.

Thus much shall suffice to shewe that it is impossible for any man in the time of this life to fulfill the lawe: The reasons alleadged to the contrary, are sufficiently answered before, Pag. 188. &c. To which place I referre the reader.

It may further be said, if we cannot perfectly fulfill the law, why doth Paul command vsus to beare one anothers burdens, and so to fulfill the law of Christ?

Answ. The lawe is said to be fulfilled three waies. First, by personall obedience, and thus Christ onelyonly fulfilled it. Secondly, by imputed obedience, thus the regenerate fulfill it in Christ, he beeing their righteousnes. 1. Cor. 1. 30. and they complete in him, Coloss. 2. 10. Thirdly, by inchoate obedience, thus Zacharie & Elizabeth are said to hauehave walked in all the commandements of the Lord, without reproofe. Luk. 1. 6. And thus all the faithfull fulfill the lawe, in labouring to obey God in all his commandements; according to the measure of grace receiued: and thus we are said to fulfill the lawe in this place, God accepting the will for the deed. We are further to consider, that fulfilling of the lawe is sometime opposed to the transgression of the law, as Iam. 2. 10. in which sense, no man euer did, or can fulfill it, except Christ, God and man, who for this cause is said to be the end of the lawe for righteousnesse, to eueryevery one that beleeueth, Rom. 10. 4. Sometime it is opposed to hypocrisie, and dissimulation, as 1. Ioh. 2. 4, 5. and thus all the Saints fulfill it, in that they indeauour to mortifie their corruptions, and in all things to approoue their hearts, and liues to God, in keeping faith & a good conscience. In which sense, Paul here biddeth vsus to fulfill the lawe of Christ, in performing duties of louelove, and bearing one anothers burdens. It will be said, if the lawe can no otherwise be fulfilled, then by inchoate obedience, to what ende serueth it? Answ. It hath a threefold vse euen since the fall. First, it serues to restraine the outward man, by keeping men in order, through feare of punishment, of which vse Paul speeketh, when he saith, that the lawe is not giuen to a righteous man, but to the lawlesse and disobedient, &c. 1. Tim. 1. 9. Secondly, to arrouse the drousie conscience: and this it doeth many waies. 1. By reuealing sinne, for by the lawe commeth the knowledge of sinne, Rom. 3. 20. 2. By reuealing the wrath and anger of God for sinne, for the lawe causeth wrath, Rom. 4. 15. 3. By conuicting the conscience of sinne. When the commandement came, sinne reuiued, Rom. 7. 9. 4. By arraigning and condemning vsus for sin, for the lawe is the minister of death, 2. Cor. 3. 7. and so putting vsus out of all heart in our selues, it causeth vsus to flie to the throne of grace, and so is our schoolemaster to bring vsus to Christ. Gal. 3. 24. Thirdly, it serues as a rule of good life: Dauid saith, that the word of God (specially the law) is a lanterne to his feete, and a light to his paths, Psal. 119. 105. So that though a regenerate man be not vnderunder the lawe, in regard of iustification, or accusation, or coaction, or condemnation: yet he is vnderunder it, in regard of direction, and instruction, for it shewes what is good, what is euill, what we ought to doe, & what to leaue vndone. Lastly, whereas Paul saith, Beare ye one anothers burdens, and so fulfill the lawe of Christ: the word S O hath great Emphasis, for it implies the manner how the Galatians, and all men are to fulfill the lawe, not by obseruing circumcision, daies, or times, moneths, or yeares, as the false Apostles taught: but by bearing, forbearing, and tollerating the infirmities of their brethren. It may not vnfitly be applyed to the religious orders of Franciscans, Dominicans, Carthusians, &c. Let them not thinke that they keepe the lawe, by abstaining from flesh, by whipping themselues, by single life, counterfeit fasts, voluntary pouertie, regular obedience, &c. But let them comfort the afflicted, releiue the distressed, beare with the weake, support one another in louelove, and S O they shall fulfill the law of Christ.

v. 3. For if any man seeme to himselfe, that he is somewhat, when he is nothing, he deceiueth himselfe in his imagination.

In this verse the Apostle remooues an impediment, which hindereth most from performing the former dutie, of bearing other mens burdens, and that is, a vaine conceit, and imagination they hauehave of their owne excellencie, farre aboue their brethren: in thinking themselues too good to doe any dutie or service vntounto them, to be their packehorses to beare their burdens. This vaine imagination and swelling conceipt (which puffeth vp the most) the Apostle laboureth to purge in this place, when he saith, He that seemeth to himselfe, &c. where by the way we may obserue the method of the Apostle, first, to giuegive rules of direction; after, to remooue impediments which may hinder our obedience. 2. We see here the force of the word, which searcheth the secrets of the heart, Ebr. 4. 12. in that it casteth downe the imaginations, and eueryevery high thing that is exalted against the knowledge of God: and bringeth into captiuitie eueryevery thought to the obedience of Christ, 2. Cor. 10. 4. In the words we may obserue these foure things: 1. That men are nothing of themselues. 2. That thought they be nothing, yet they seeme to themselues to be somewhat, and that of themselues. 3. That in so doing they deceiue themselues. 4. The remedies against the ouerweening of our selues.

For the first: it may be demanded howe it can be truely said, that men are of themselues meere nothing? Is he nothing that is created after the image of God, in holinesse and righteousnes? Are Princes and Potentates nothing that are called Gods in scripture? Are they nothing that Prophecie, and worke miracles? Answ. Paul speaketh not of the gifts of God, bestowed vponupon men, but of the men themselues: and of them, not as they were in the state of innocencie before the fall, but as they are nowe in the state of corruption & Apostasie, or in the state of grace, as they are considered of, in, and by themselues. Thus euen spirituall men, are nothing of themselues: (for of them especially the Apostle speaketh, as it may appeare out of the first verse.)

For first, all are by nature the children of wrath, and firebrands of hell. 2. the gifts of God bestowed vponupon vsus whether of nature or of grace, are not ours, but Gods, the giuer of them. Therefore no man may arrogate more vntounto himselfe, then another in regard of them, seeing all of vsus are but stewards, and the things we hauehave are but talents, left vsus to imploy to our masters aduantage. If thou hast receiued them (saith Paul) why boastest thou thy selfe, as though thou hadst not receiued them? 3. Be it that a man be in Christ and sanctified, yet he hath no greater right to the merits of Christ, nor greater part in them, then he which is lesse sanctified: for though sanctification hath degrees, and a certaine latitude, yet iustification hath none. So that a mā is in trueth nothing of himselfe. 1. Because he hath his beeing and beginning of nothing, and tendeth of his owne nature to corruption, and nothing. 2. In that he is not that which he imagineth foreign. Damaseenus.himselfe to be. 3. Though he hauehave some gifts and graces of God, yet is he nothing, because he is farre short of that which he ought to be. 1. Cor. 8. 2. VponUpon these considerations Abraham acknowledgeth himselfe to be but dust and ashes, Gen. 18. 27. Dauid comparing himselfe with the magnificence of Saul, saith, What am I, or, what is my fathers house? 1. Sam. 18. 18. Nay whether we consider man absolutely in himselfe, or relatiuely in respect of other creatures, as those glorious bodies, the sunne, moone, starres, we may say with the Prophet Dauid, Lord what is man, that thou art mindefull of him, or the sonne of man, that thou regardest him? Psal. 8. 4.

Paul confesseth himselfe to be nothing, in, of, or by himselfe: but by the grace of God (saith he) I am that I am, 1. Cor. 15. 10. And againe, I was nothing inferiour to the very chiefe Apostles, although I am nothing. 2. Cor. 12. 11. The Apostle affirmeth of eueryevery man, which thinketh he knoweth some thing, that he knoweth nothing as he ought to know. 1. Cor. 8. 2. and of many, that they are puffed vp and know nothing. 1. Tim. 6. 4. For a swelling conceit, and emptines, vsually goe together.

The second generall thing to be obserued in the words, is this, That it is naturall for men to thinke too well of themselues, to magnifie themselues aboue others in their conceits, and in a manner to deifie themselues: and to nullifie others in comparison of themselues: and this ouerweening of a mans selfe, is a branch of pride. For a man looking vponupon himselfe through the spectacles of selfe-louelove, doth thinke eueryevery small gift of God, which he seeth to be in himselfe, to be farre greater then in truth it is: imagining meere shadowes, to be substances; or molehills, to be as bigge as mountaines. For as a man that is in louelove, doth thinke the blemishes and deformities in his louelove, to be ornaments, which make her more beautifull: So those which with Narcissus are in louelove with themselues, and do…e vponupon their own gifts; iudge the vices which they see to be in themselues, to be vertues. Simon Magus though a wicked wretch, a limme of the Deuill, a sorcerer, &c. yet had this conceit of himselfe, and gaue it out also, that he was some great man. Act. 8. 9. to wit, the great power of God. v. 10. The Church of Laodicea, thought shee was rich, and increased with goods, and had neede of nothing: whereas shee was wretched, and miserable, and poore, and blind, and naked. Apoc. 3. 17. And so the skarlet strū pet thought her selfe a Queene, and that shee was out of all daunger of downefall, when shee was alreadie fallen. Apoc. 18. 2, 7. Yea this corruption is so naturall, that euen the regenerate themselues, who are in part sanctified, are tainted therewith: and generally, they that hauehave receiued greater gifts of knowledge, of sanctification, &c. are most ready to ouerweene their owne gifts, except God giuegive them grace to resist this temptation: for knowledge puffeth vp. 1. Cor. 8. 1. The Apostles themselues contended which of them should seeme to be the greatest. Luk. 22. 24. Yea in all ages there hauehave beene some in the Church ouerweening themselues, as in Christs time the Iustitiarie Pharisies: after them, the Catharists, or Puritanes, who both proudly and odiously called themselues by that name, thinking themselues without sinne: the Donatists, that they were a Church without spot or wrinkle: the Iovinianists, that a man cannot sinne after the lauer of regeneration. The Pelagians, that the life of a iust man in this world, hath no sinne in it at all: and of later times the Semi-Pelagian heretike, who will be something of himselfe, and will hauehave some stroke in his first conuersion, & wil concur with Christ in the worke of Iustificatiō. It will be said, Papists ascribe all the praise to God. Ans. So did the Pharisie, Luk. 18. 11. and yet a wicked Iusticiarie for all that. Now all this ariseth from sundrie causes: the first is, the bitter roote of pride, that was in our first parents, when as they affected a higher place, in desiring (through discontment of their owne estate) to deifie themselues, and become equall to the highest Maiestie, in knowing good and euill.

The second is, the ouermuch considering the good things we hauehave; as when the Pharisie considered that he gaue tithe of all that he possessed, that he fasted twise a weeke, that he was not thus and thus, as other men. Luk. 18.

The third is, the comparing of our selues with the infirmities that we see to be in others: the Pharisie was puffed vp, by comparing himselfe with extortioners, vniust men, adulterers, and with the Publican.

The fourth is, the false flattering, and applause of men, which sooth vsus vp in our humours, in perswading vsus to be that which in truth we are not, as the people flattered Herod, when they gaue a shout, and said, The voice of God, and not of man. Act. 12. 22.

The third point is, that they which thus ouerweene their gifts, in thinking themselues somewhat when they are nothing, doe notably deceiue themselues: as those that thinke they hauehave the substance, when they hauehave but the shadow, as those that dream they are Kings or Princes, being in truth but base persōs: or to vse the Prophets similitude, Esa. 29. 8. Like as an hungrie man dreameth & behold he eateth, & when he awaketh his soule is emptie: or like as a thirstie man dreameth and loe he is drinking, and when he awaketh behold he is faint, and his soule longeth. Men are deceiued two waies, either by others, or by themselues: by others, as by flatterers, they are deceiued occasionally; by themselues, causally, or properly. For he that doth iudge himselfe to be that which indeede he is not, he may happely please himselfe, but he doeth but please himselfe in an errour: for in trueth he deceiueth himselfe in his imagination: foreignthe Apostle Iames saith, If any man seeme (specially to himselfe) to be religious, and yet refraineth not his tongue, he foreigndeceiueth his owne heart, his religion is vaine, Iam. 1. 26. So likewise, they that are only hearers of the word (& therfore thinke that all is wel enough with thē, though they be not doers therof) deceiue their owne selues, Iam. 1. 22. And verely this corruption foreignis so great, that as men can be content to be deluded by flatterers, and clawebackes, which please them in their itching humours: so they willingly suffer thēselues to be deceiued, euē by themselues, to the ende that they may appeare to others, to be that which in trueth they are not: that so they may aduauce and magnifie themselues in the accounpt of the world. For as Alexander the great, beeing in India, caused his souldiers, to make and leaue behind them bittes and horse shoes, of Plutarch. in Alexandro.an extraordinarie greatnesse; hudge speares, massie shields, big helmets, long swords, and other furniture for horse and man, fitting rather Hippocentaurs, or Giants, then men of ordinarie stature; and all to the ende, it might be said in future time, that Alexander was a mightie Monarch indeed: So many there be, who (setting the faire side outward) make goodly glorious shewes in the eies of men; and so would hauehave other to thinke of them accordingly, (farre aboue their desert,) that posteritie might iudge them to be that which indeed they are not: and so with Alexander in deceiuing others, they wittingly deceiue themselues. Which spirituall guile of deceiuing our selues in matters touching our saluation, is most dangerous, when men delude themselues, in perswading themselues falsely, that they know sufficient, that God is to be loued aboue all, our neighbour as our selues (which is as much as all the preachers in the earth can say:) that they beleeue; when in stead of faith, there is nothing but damnable pride, and presumption: that they repent, when it is nothing but deceitfull counterfeiting, and hypocrisie. Besides the danger, consider the indignitie of it: men can abide nothing lesse, then to be deceiued and circumvented by others; and yet, behold, they are deluders and deceiuers of themselues: and that which doth more aggrauate the indignitie of it, in such things as ought to be best knowne and most familiar vntounto them, wherein it is a shame they should be deceiued, vz. in the knowledge of themselues, and that which is yet more, in a matter of greatest moment, in the saluation of their soules. What maruaile therefore is it, that men should be deceiued by the seducer of all seducers, the deuill, who are so easily deceiued of themselues, or rather willing to deceiue themselues.

Further obserue, that proud conceited persons, such as hauehave an ouerweening of themselues and their gifts, and of all men thinke fowle scorne to be deceiued, euen they are easiliest deceiued, yea and that of themselues: for so the Apostle saith, He that thinketh that he is somewhat, &c. deceiueth himselfe in his imagination.

Againe, marke hence, that no men, be their gifts neuer so rare, their callings neuer so high, their places neuer so great, are to good to beare other mens burdens; for they that thinke themselues to be somewhat, some great men, that is, too good to put vnderunder their shoulders to beare the frailties, and infirmities of their brethren, doe nothing herein but deceiue themselues. Princes and Potentates of the earth are prophecied by Esay, chap. 49. vers. 23. to be nourcing fathers, and nourcing mothers vntounto the Church, not onelyonly by nourishing and defending it, (as the nource her child) but also by bearing with the frailties and wants which are therein.

Lastly, consider that this selfe-conceitednesse, and ouerweening of a mans selfe, is the very bane and poyson of louelove; for it maketh proude men thinke themselues too good to become packe-horses, or drudges to beare other mens burdens, to become seruiceable vntounto them in any dutie of louelove, or to tollerate their frailties, or to yeelde of their right, or to suffer iniuries at their hands, or to put vp any little indignitie, without stomacke and discontent: because they imagine themselues eueryevery way better then their brethren, and therefore ought to be tollerated, but not so bound to tollerate and beare with others; So that where selfe-louelove is, there is no true brotherly louelove; It was well said of the Poet, Non benè conveniunt, &c. maiestas & amor. It may may be said, may not he that is priuie to his owne vertues, in conscience of his owne worth, iudge himselfe to be somewhat, that is, to be that which indeed he is, or to hauehave a greater measure of knowledge, grace, and other gifts, then they that hauehave lesse?

Answ. He may. For humilitie is not sottish: the master in humilitie cannot thinke his scholler more learned then himselfe, except he shall thinke against his conscience. For that saying, Let eueryevery man thinke better of another, then of himselfe, must be restrained onelyonly to equalls, and not extended to superiours Phil. 2. 3.in regard of their inferiours. Secondly, I answer, that the Apostle in that place, speaketh not of the giftes and graces bestowed vponupon men, but of the persons themselues, and of them, not so much as they are in the account of men, as in the account of God. For he saith not, Let eueryevery man thinke another more learned, wise, discreete, sober, then himselfe (for so he may thinke against his conscience) but Let eueryevery man thinke another (that is, any other that is his brother in the Lord) better then himselfe, to wit, before God. And this eueryevery man may doe with good conscience; for albeit another shall outwardly seeme more ignorant, negligent, backward, in matters of religion then himself, yet for any thing he knoweth, he may be higher in the fauour of God, then he. And therefore though a man erre in thinking of another, better then of himselfe, yet he shall not doe any thing against his conscience. Thus the Publican accounted the proud Pharisie better then himselfe. For he held him as iust, himselfe not worthie to looke vp to heauen: yet herein he sinned not, nay he is commended for it, though he erred in his iudgement of the Pharisie. And so if the Pharisie had reputed the Publican better then himselfe, that is, higher in Gods fauour then himselfe, he had not sinned, nor done against his conscience. For though he might iudge himselfe more iust then the Publican, in regard of his life past, yet for his present estate before God he could not. Though Dauid knew in the particular quarrell betwixt Saul and him, that Saul was vniust, and he innocent, yet if he should hauehave thought better of Saul in generall, then of himselfe, he should but hauehave done his dutie.

The fourth and last point, containeth the remedies of this euill, which are the rather to be considered, because it is a great sinne, one of those seuen which the Lord doth most of all detest, Prou. 6. 17. a dangerous sinne, hauing a heauie woe attending vponupon it, Woe to them that are prudent in their owne eyes. Isa. 5. 21. a sinne almost incurable, Seest thou a man that is wise in his owne eyes? there is more hope of a feele then of him. Prou. 26. 12. therefore the remedies are more carefully to be known, and applied. The remedies are specially fiue.

The first is, to looke our selues in the glasse of the Law, which will shew what we are without flatterie, or partialitie: & by it we shall see nothing in our selues but the vgly shape of Satan, cleane defacing the image of God, and that in vsus there dwelleth no good thing (as Paul saith of himselfe, Rom. 7. 18.) that there is nothing but vanitie in our mindes, rebellion in our wills, a confused ataxie in all our affections, transgression in our liues. The viewing of our hearts and liues in the Law, and the considering of our wretched estate, in that we are vnderunder the fearefull curse, which is a thunderbolt annexed to eueryevery breach thereof, will driue vsus out of all conceit of our selues, from our selfe-louelove, and selfe-liking: nay, it will make vsus goe out of our selues, not onelyonly to denie our selues, as Christs commands, but euen to abhorre our selues, repenting in dust and ashes, as Iob did, chap. 42. 6. causing vsus to become flat nothing in our selues, that we may be something in Christ, as Paul saith, 1. Cor. 3. 18. Let no man deceiue himselfe: If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.

Secondly, when we feele our selues to be tickled with the itching humour of selfe-louelove, and selfe-liking, arising from our hidden corruption, either in regard of outward gifts, or inward graces: we must make our owne euills, sinnes, blemishes, imperfections (for there is no man but hath one or other) a soueraigne remedie against it, and so (as it were) driue away one poison with another. As to call to minde some great deformitie that is in our bodies, some great infirmitie that is in our minde, some crosse or miserie in our outwarde estate, some vile and abominable sinne which we hauehave committed, and the horrible punishment, to the which we are lyable by reason thereof: and no doubt but the serious consideration of these, or any of these, wil be auaileable, to nippe pride in the bud, & kill the serpent in the shell: and in so doing we shall with the Peacocke, now and then cast our eyes downeward, to our feete, the fowlest and vgliest things we hauehave: and not alway stand in admiration of our gay feathers, & glorious traine.

Thirdly, we must consider that the things for which we looke so high, and swell so in our owne conceits, are not our owne: but lent vsus for a time. For what is there, that thou hast not receiued? whether in gifts of bodie, or graces of minde? nay whether thou speake of soule, or bodie it selfe? and if thou hast receiued it, why boastest thou thy selfe as though thou haddest not receiued it? what vanitie is it, for a man to be proud of another mans garment? or for a woman to boast of her borrowed haire? The wicked persecutors of the Church are reprooued for sacrificing to their nets, and burning incense to their yarne. Hab. 1. 16. Further, we must consider we hauehave not onelyonly receiued them; but that we hauehave so receiued them, as that they are not our owne, with which we may doe what we list, but talents lent vsus for a time, and left with vsus to employ, ouer which we are but stewards and bayliffes, not lords or masters, and that we must be countable for the smallest gift, euen the least farthing: how we hauehave got it, kept it, bestowed it: the time will come when it shall be saide vntounto thee, GiueGive an account of thy stewardship. Luk. 16. 2. Therefore we ought not so much to be puffed vp with the greatnes of our talents, as to be humbled with the consideration of the strict reckning that God will require at our hands, seeing that of him, to whome much is committed, much shall be required.

Fourthly, to the end we may auoid this ouerweening of our selues, let vsus compare our selues with the maiestie of God, in whose sight, we are but as silly wormes, crawling vponupon the ground; nay in comparison of whome, we are lesse then nothing, and vanitie it selfe. Consider, that to him ene…y knee doeth Phil. 2. 10.bowe, of things in heauen, in earth, and vnderunder the earth, and thou wilt not be so conceited of thy selfe, that a sillie man doth crouch vntounto thee; that to him eueryevery tongue doth confesse, and sing v. 11.his praises, the blessed angels crying continually Holy, Holy, Holy, Lord God of Sabboth, heauen and earth are full of thy glorie: and then a short blast of winde, or popular applause, shall not so easily puffe thee vp, like an emptie bladder, or carrie thee away, as it did Herod, Act. 12. But to omit this odious comparison, betwixt a fraile mortall man, and the glorious euerliuing God (there beeing no comparison betwixt finit and infinit) let vsus neuer compare our selues with our inferiours, but with our superiours and betters, who are eminently aboue vsus, in eueryevery gift and blessing of God, in regard of whose honours and preferments we are but base and contemptible: in regard of whose knowledge, we are but children, and know nothing: in regard of whose riches, we are but beggars, and hauehave nothing. For as Dauid, when he beheld the wonderfull frame of the heauens, those glorious creatures, the sunne, the moone, and the starres, by and by made this vse of it to himselfe, to consider his owne vilenes in regard of them, What is man that thou are mindfull of him? or the sonne of man, that thou Psal. 8. 4.visitest him? So when we compare our selues with others, that are as farre aboue vsus, as the heauens are aboue the earth, whose gifts and graces doe as farre excell ours, as the bright sunneshine the dimme candle light: we cannot chuse, but be abashed, and confounded in our selues; acknowledging, that there is no such cause why we should so magnifie our selues aboue others, and nullifie others in comparison of our selues.

4 But let eueryevery man prooue his owne worke, and then shall he hauehave reioycing in himselfe onelyonly, and not in another.

Here the Apostle laieth downe another remedie against selfe-louelove, and ouerweening of our selues, and it is the fift and the last of which I purpose to entreat, and it stands in proouing and examining of a mans owne worke by it selfe, without comparing it with an others mans worke, and withall in the approouing of it vntounto God. Let eueryevery man approoue his owne worke. And he giues two reasons, why eueryevery man ought to approoue his owne workes vntounto God, & to consider them absolutely in themselues, and not relatiuely in respect of others: the first reason is in this verse, then shall he hauehave reioycing in himselfe onelyonly, and not in another: the second, in the next verse, for eueryevery man shall beare his owne burden.

Touching the remedie. Let eueryevery man prooue his owne worke. The word translated oforeign.prooue, signifieth also to approoue, as Rom. 14. 22. Blessed is he that condemneth not in himselfe in the thing that he approoueth. 1. Cor. 16. 3. Whosoeuer ye shall approoue foreignor allow of by letters. And so the word is vsed in English, when foreignwe say such a one is to prooue a will, that is, approoue it.

The word in this place (I take it) may be vnderstood in both senses, to prooue our workes and to approoue them. How we are to prooue our workes by taking triall and examination of them, I hauehave already shewed in the former verse. But we are further to approoue them to God according to Pauls commandement, study to shew thy selfe approoued vntounto God. 2. Tim. 2. 15. and his practise, in coueting alway to be acceptable vntounto him. 2. Cor. 5. 9. This approouing of our works is a soueraigne remedie against ouerweening of our selues, for he that alwaise stands vponupon his tryall, and Gods approbation, cannot be puffed vp with self louelove of himselfe, or selfe-liking of his own works: but rather humbled with the consideratiō of Gods absolute iustice, and his owne imperfections, and so stirred vp with greater diligence to worke out his saluation with feare and trembling.

Nowe we shall approoue our workes vntounto God, if we obserue these three things. First, that all our actions (specially in the worship and seruice of God) be grounded vponupon the will & word of God; & not vponupon wil-worship, or humane inuentiōs: otherwise it will be said, Who required these things at your hands?

Secondly, that we performe all our actions sincerely and vprightly, as in the presence of God, with an honest heart, and a good conscience: as Abimelech protesteth of himselfe, Gen. 20. 5. and Hezekiah, Isay, 38. 3. and Paul, Act. 23 1.

Thirdly, that they alway tend to a good end, as the glorie of God, Whether ye eate or drinke, or whatsoeuer ye doe, doe all to the glorie of God. 1. Cor. 10 30. and the good of our brethren, Let all things be done to edification, 1. Cor. 14 26.

It may here be demaunded, whether we may not approoue our selues, and our actions to men? To which I answer that we may, & ought. For although we may not be men-pleasers, that is, such as frame and temper our actions, and our speeches, so, as they may alway be pleasing to the corrupt humours and wicked affections of men (for then we were not the seruants of God) Gal. 1. 10. Yet we are to please them in that which is good to edification, Rom. 15. 2. 1. Cor. 10. 33. And Christ cō mandeth that our light should so shine before men, that they may see our good works. And Paul biddeth vsus to procure honest things in Math. 5. 16.the sight of all men. And whatsoeuer things are true, and honest, Rom. 12. 17.and iust, and pure; whatsoeuer appertaine to louelove, and are of good report, we must thinke on them, and practise them, Phil. 4. 8. Yet we must seeke for the approbation of men, with these cautions.

First, we must so seeke for the approbation of men, as that we do not seeke it, nor rest in it alone, but withall seek to be approoued of God. For he that praiseth himselfe (and so consequently, he that is praised of others) is not approoued, but he whōe the Lord praiseth. 2. Cor. 10. 18. How can ye beleeue (saith our Sauiour Christ) which receiue honour one of another, and seeke not the honour that commeth of God alone? Ioh. 5. 44.

Secondly, we must seeke for the approbation of God in the first place; and in the second place, to be approoued of men, as Christ did: for he grew in fauour first with God, and after with men. Luk. 2. 52. and the Elders, who by faith obtained a good report. Hebr. 11. 2. read Rom. 14. 18.

Thirdly, we must neuer looke for the approbation of the multitude, or acclamation of the most: for that cannot be done without ambition, and vaine glorie, in seeking popular applause: Woe be to you, when all men speake well of you. Luk. 6. 26. Thus Christ saith, He sought not praise of mē. For those that are addicted to popular applause, and are ouer curious of their Ioh. 5. 41.credit, immoderately seeking to get and keepe a good name with all sorts of men, while they seeke for fame they loose a good name, in seeking fame from the wicked, which is but a shadow, and loosing a good name in the opinion of the godly, which is the substance.

Fourthly, we must so farre seeke for the approbation of the wicked, that we minister, no not the least occasion of offence vntounto them. 1. Cor. 10. 32. GiueGive no offence, neither to the Iew, nor to the Gentile. but to conuict their consciences, and to stoppe their mouths by our godly & vnblameable conuersatiō, which may be a preparatiue for them against the day of their visitation. 1. Pet. 2. 12. HaueHave your conuersation honest among the Gentiles, that they which speake euill of you, as of euill doers, may by your good workes which they shall see, glorifie God in the day of the visitation.

Fiftly, in doing our duties, we must not respect the iudgement of the world, neither fearing the faces, nor the censures of men. This was Pauls practise. 1. Cor. 4. 3. I passe very little to be iudged of you, or of mans iudgement: we must goe through good report, and euill report. 2. Cor. 6. 8.

Lastly, we must seeke to be approoued of men, not so much in regard of our selues, as that, by this meanes Gods glorie may be more and more aduanced: for our light must so shine before men, that they may see our good workes, and glorifie our father, which is in heauen. Matth. 5. 16. If we obserue these sixe cautions, we may with good conscience seeke to get a good name, which will be vntounto vsus as a pretious oyntment, refreshing vsus with the comfort of a godly life. Prou. 22. 1. Eccles. 7. 3.

Thus much of the Remedie. The reason followeth, And then shall he hauehave whereof to reioyce in himselfe, and not in another. The wordes translated to oforeign.reioyce, signifie, to glorie: which is more then to reioyce. There is a double ground of glorying: one, out of a mans selfe: another in himselfe. Out of himselfe, in God alone, Let not the wise man glorie in his wisdome, nor the strong man in his strength, nor the rich man in his riches. But let him that glorieth, glorie in this, that he vnderstandeth and knoweth me. Ier. 9. 23, 24. 1. Cor. 1. 31. In himselfe, in the comfortable testimonie of a good conscience. Our glorying is this, the testimonie of our conscience, that in simplicitie, and godly purenes, we hauehave had our conuersation in the world. 2. Cor. 1. 12. The one, is glorying before God; the other, before men. The one, of iustification, the other, of holy conuersation for time past, and constant resolution for time to come. The one in the testimonie of our conscience, 2. Cor. 1. 12. the other, in the testimonie of Gods spirit, witnessing to our spirits, that we are the sonnes of God. Rom. 8. 16. The first is not meant in this place, but onelyonly the second. For no flesh can glorie in his presence. 1. Cor. 1. 29.

It will be said, This glorying in a mans selfe, is vaine glorie, and a branch of pride. Ans. It differs from vaine glorie: first, in the foundation: for vaine glorie hath for his ground our owne vertues and gifts, considered as comming from our selues, and not from God: whereas this true glorying is grounded vponupon them, as they are fruits of regeneration, proceeding from our iustification by Christ, and reconciliation with God. Secondly in the ende: Vaine glorie tendeth to the aduancing of our selues, in an opinion of our proper iustice, and desert. This true glorying aimeth at the glorie of God alone.

Obiect. Paul reprooues those that consider their owne gifts onelyonly, neuer comparing themselues with others. 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues, and compare themselues with themselues. Therefore it seemes that a man, by comparing himselfe with others, may hauehave whereof to reioyce. Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had, and the number of Proselytes which they had wonne, neuer comparing themselues with himselfe, or any other Apostle, which was the cause they were so puffed vp with pride. For to compare our selues with those that are eminently aboue vsus, is a notable meanes to abate pride: as I hauehave alreadie shewed. Whereas the measuring of our selues by our selues, with our inferiours, is the onelyonly way to encrease it. And this is it which the Apostle reprooues in this place.

Further, we may reioyce, or glorie in the testimonie of a good conscience, if we obserue these rules.

I. In our best desires, endeauours, actions, we must labour to feele our owne defects: that we doe not the good we should, nor in that manner we ought.

II. We must labour to hauehave euen our best workes, (our almes, praiers, &c.) couered with the righteousnes of Christ: for it is the sweete odour of his sacrifice, that doth perfume all our actions, that they may be acceptable to God, beeing offered with the praiers of the Saints vponupon the golden altar. Reuel. 8. 3.

III. We must acknowledge all the good things we hauehave, the will and the worke, the purpose and the power, to proceed from God alone. Philip. 2. 13. Iam. 1. 17.

IIII. We must reioyce in them, not as causes, but as fruits of iustification: so that if the question be whether we be iustified by them, or not? we must renounce them, tread them vnderunder our feete, and account them as dongue, as Paul did. Philip. 3. 8.

Hence we learne sundrie things.

I. That if we would hauehave a light heart, and passe our time merrily with comfort & content, we must looke to approoue our hearts to God in all our actions.

II. It contutes the opinion of the multitude, who iudge those that make conscience of sinne, and lead a more strict life then the common sort, endeauouring with Paul to hauehave alwaies a cleare conscience toward God, and toward men, of all Act. 24. 26.others to lead a most melancholike, sadde, and vncomfortable life. For the truth is, this is the onelyonly true ioy, all other ioy is but counterfeit in comparison: it is radicall, proceeding from the heart: the other but superficiall, from the teeth outward: it comforts a man in the midst of afflictions: whereas a man may hauehave the other, and yet in the midst of mirth his heart will be sorrowfull: this is permanent and during, the other transitorie and fading. It is like the ioy in haruest. Psal. 4. 7. and which they hauehave that diuide a spoyle. Esa. 9. 3. therefore Salomon saith, it is a continuall feast. Prou. 15. 15. and Peter calls it ioy vnspeakable, and glorious. 1. Pet. 1. 8.

III. This shewes, that there is much false ioy in the world, consisting wholly in honours, profits, pleasures: none of which hauehave their ground in a mans selfe: and therefore beeing out of a mans selfe, they are not true and durable, but false and vanishing ioyes. Now those which hauehave no comfort but out of themselues, are of foure sorts. First, such as reioyce and glorie in the opinion that the world hath of them, and not in the testimonie of their owne conscience. Secondly, such as reioyce not in their reconciliation with God, but in their blamelesse conuersation, in that they hauehave not beene open offenders, or men of scandalous life. Luk. 18. 11. Thirdly, such as reioyce in the vertues of their ancestors, as the Iewes bragged they were the seede of Abraham. Ioh. 8. 33. which vaine glorying of other mens vertues, Iohn Baptist reprooueth, when he saith, Thinke not to say with your selues, we hauehave Abraham for our father &c. Mat. 3. 9. Fourthly, such as reioyce & thinke themselues in a good case, because they see others worse then themselues: this is right the Pharisies ioy, O God I thanke thee, I am not thus, and thus, or like this Publican. Luk. 18. 11. This is it which the Apostle directly aimeth at in this place: when men thinke thē selues iust, because others are more wretched then themselues: and pure, because others are more defiled. Whereas other mens hainous sinnes shall not iustifie vsus and our lesser sinnes, saue onelyonly as Ierusalem iustified her sisters, Sodome, and Samaria. Ezek. 16. 51. But so a man may be iustified, and yet condēned.

5 For eueryevery one shall beare his owne burden.

Here Paul laies downe a second reason of his assertion, in the former verse, why eueryevery man ought to prooue his owne worke, rather then to be curious in searching into the liues, and skanning the actions of other men, because eueryevery man shall beare his own burde, which is all one with that Gal. 5. 10. to beare a mans owne iudgement: and that Rom. 14. 12. to giuegive an account to God for himselfe. It is a prouerbiall speech, the meaning wherof is expressed by the like. Ier. 31. 30. EueryEvery man that eateth the sower grape, his teeth shall be set one edge. And by that which is common amongst vsus, EueryEvery vessel shall stand vponupon it owne bot. to…e: that is, eueryevery man shall beare the punishment of his owne sinne. For as the Indian is not therefore white, because the Morian is more blacke, or as the sand▪ blind is not therefore sharpe sighted, because some other is stone blinde. So no man is therefore acquit of his sinnes, because others are greater sinners: or exempt from punishment, because others shall vndergoe a deeper conde…nation. Therefore confidering that eueryevery man must beare the guilt and punishment of his owne sin, he ought more narrowly to looke to himselfe, then to others; and to be a more seuere censurer of himselfe, then of another.

For the better vnderstanding of the words, sundrie questions are to be discussed.

First, it may be demaunded, howe eueryevery man should beare his own burden, seeing we are commanded to beare one anothers burdens? Ans. There are two sorts of burdens. The first is, of giuing an account to God: thus eueryevery man shall beare his Onus rationis …dden …ae…onus inf…mitatis participandae. August. contra …cript. Petil. lib. 3. Beda & Lumbard i… hunc …ocum Hugo d… S. Victor. in …. qu…st. 58.owne burden, for eueryevery man must giuegive an account for himselfe vntounto God, Rom. 14. 12. The second is, of bearing one anothers infirmities, of which Paul speakes, vers. 2. In this sense a man is not to beare his owne burden: but eueryevery man his brothers. For the Apostle (to crosse the opinion of those which thought a man was polluted with other mens sinnes,) saith, EueryEvery man shall beare his owne burden. And to meete with the carelesnesse of others, who respect themselues alone, neuer minding the good of their brethren: he saith, Beare ye one anothers burdens.

II. Obiect. By bearing of our owne burdens, is vnderstood giuing an account for our selues vntounto God. Nowe eueryevery man is not to giuegive account for himself alone, but for those also that are cōmitted to his charge, as the father for his child, the master for his seruant, the magistrate for the subiect, the sheapheard for the sheepe, Ezek. 34. His blood will I require at thy hand. Hebr. 13. 17. They watch ouer your soules, as they that must giuegive account. Answ. Gouernour: and superiours, are not to giuegive account for the sinnes of those that are committed vntounto them: but for the sinnes which themselues commit, in not looking vntounto them, not admonishing them, not restraining them, not taking condigne punishment of them for their offences. This is plainly ta…ght, Ezek. 33. 8, 9. If thou doest not admonish the wicked of his way, he shall die for his iniquitie, but his blood will I require at th… hand. Neuerthelesse, if thou warne the wicked of his way, to turn from it, if he doe not turne from his way, he shall die for his iniquity, but thou hast deliuered thy soule.

III. Obiect. Infants which hauehave not sinned after the manner of the transgression of Adam, doe beare the burden of Adams sinne: therefore all doe not beare their own burden. Ans. First, the words are properly to be vnderstood of personall, or actuall sinnes, which are proper to eueryevery man in particular, and not of originall sinne, or the sinne of our nature, which is common to all mankind, beeing propagated together with nature. Secondly, I answer, that Adams sinne, was our sinne: and therefore seeing infants partake with him in the sinne, it is iust with God, they should partake with him in the punishment, and so beare their owne burden. For albeit the transgression of Adam was his actuall and personall sinne: yet it is our originall sinne, or the sinne of our nature: seeing it is ours by imputation, and propagation of nature together with corruption. For as Leui was in the loynes of Abraham, when Melchizedech met him, and payed tithes in Abraham, Hebr. 7. 9, 10. So, all mankind was in the loynes of Adam when he sinned, as the branches are in the roote, or in the seede. And therefore In se…inali principio.when he sinned, we also sinned, as the Apostle saith, Jn whome all sinned, Rom. 5. 12. For so the words are in the originall, and foreign.not as it is commonly translated, for as much as all men hauehave sinned.

IV. Obiect. In the second commandement, the Lord threateneth to visit the sinnes of the Fathers vponupon the children, to the third and fourth generation. Therefore they beare not their owne burden, but part of their parents burden: and parents doe not beare their owne whole and entire burden, but their children for them. Ans. The clause in the second commandement, of visiting the sinnes of the fathers vponupon the children, doeth not contradict that of Ezek. 18. 19. The sonne shall not beare the iniquitie of the father, neither shall the father beare the iniquitie of the sonne; the same soule that sinneth, that shall die. For they are reconciled, v. 14, 17. If he (that is, a wicked man) begette a sonne that seeth all his fathers sinnes, which he hath done, and feareth, neither doth the like—he shall not die in the iniquitie of his father, but shall surely liue. Therefore the threatning in the second commandement, is not to be vnderstood absolutely, as though God would alway plague the children for the fathers sinne, but conditionally, if they persist and continue in their sinnes, walking in their waies, and treading in their steps. And the same answer is giuen in the second commandement, that God will not visit the sinne of the fathers vponupon the children, saue vponupon those that hate him. It may be said, The sinnes of the parents are not vindicated vponupon the children, because the punishment inflicted vponupon their posteritie, is not felt of the parents. Ans. First, children are (as it were) a part of their parents, and therefore they beeing punished, their parents are punished with them. Secondly, it is a corrasiue and a torment to parents, to knowe th… their children shall be seuerely punished and afflicted Thirdly, the punishment of posteritie hath a relation to the parent, seeing God hath threatened he will punish the children which walke in the wicked waies of their fore-fathers, that so he may testifie, how extreamly he abhorreth both their sinne, and the sinne of their progenitors. Fourthly, the parents sinne, is often a cause of the childrens sinne, seeing that God in his iust iudgement, curseth a wicked mans posterity, by leauing them to themselues, to blindenesse of minde, and hardnesse of heart, that so they may fulfill the measure of their fathers, as our Sauiour Christ speaketh, Matth. 23. 32. And by their owne sinnes, may iustly pull vponupon them condigne punishment. Lastly, God doth more manifest his wrath against the sinne of the parent, by punishing the child.

Obiect. V. Numb. 25. 4. The chiefest of the Israelites were hanged vp before the Lord, for the fornication and idolstrie, of the people: therefore they did not beare the burden of their own sinne. Ans. They were punished for their owne sinne, for they consented to worship the idol, and commit folly with the daughters of Moab: or r…ther were principall ring-leaders, and first actors in this Commick-tragedie, as may appeare by the practise of Zimri Prince of the familie of the Sime…nites, v. 6. in bringing C…sbie a Madianitis… woman, into his tent, in the sight of Moses, and the whole congregation. Therefore because they did not hinder them from committing this fact, as they might, beeing in place of gouernment, but did partake with them in the sin they are first punished, & that more seuerely: for a thousand of them were hanged vp the same day, v. 4. the rest of the people, to the number of 23 thousand, were slain by the sword, at the commandement of God. v. 5. to which Paul had an eye, when he said, that there fell in one day 23 thousand. 1. Cor. 10. 8. meaning of the common sort, excluding those that were hanged vp: for in all there were 24 thousand. Num. 25. 9. Thus the contrarieti… which seemes to be betwixt those two places, may be better accorded, then to say (as some doe) that the pen-men, or scribes, failed in copying out the bookes. Or (as others) that it was foreign in Paul: or as others, that Paul is not contrarie to Moses, seeing that if there were 24 thousand, (as Moses saith,) there were 23 thousand: for there is no reason why the Apostle should vse the lesse number rather then the greater, (except that which I hauehave said) considering the greater is as round a number as the lesse.

Obiect. VI. Dauid sinned in numbring the people, and they were punished for his sinne: Achan sinned, and the people fell slaine before the men of Ai: therefore eueryevery man doth not beare his owne entire burden. The like may be said of the children of the Sodomits, and of the first borne of the Egyptians, who bare the burden of their parents sinne. Ans. The people were punished for their owne sinnes: and so was Dauid, albeit not in his owne, but in their persons: for God punished him in his kind, in destroying the people with that fearefull plague, in whose great multitude he had gloried so much. Indeede their punishment was occasioned by his sinne: but caused by their owne: for no man, though neuer so holy, is without sinne, and therefore none but deserue punishment: nay, it is Gods merciemercy, that we are not consumed. Lam. 3. 22.

And albeit all the infants perished in the Deluge, and in the ouerthrow of Sodome and Gomorrha, which could neither imitate, nor approoue the actions of their forefathers: yet their death was deserued. For though infants be truly called innoc…ts, in regard of actuall sinne: yet they are not innocents in regard of originall: for from the wombe they carrie a woluish nature, which prepares them to the spoile, though they neuer did hurt: the Scorpion hath his sting within him, though he doe not alway strike: and though a Serpent may be handled whilst the cold …ath benummed him; yet when he is warmed, he will hisse out his venomous poison. Mans practise doth cleare God of vniustice in this behalfe, in killing the young cubbes, as well as the old foxe: the wolues whelps, as well as the damme. Albeit if we speake of their finall estate, and come to particulars, we are to leaue secret iudgements to God. The example of Achan is more difficult, seeing that for his sinne, 36 of the people were slaine, Iosh. 7. 5. and his whole familie rooted out, v. 25. who were not consenting to his fact, nor guiltie of his sinne. Yet something may probably be said in this case. First, that they were guiltie of this his sinne in part, in not punishing theft so seuerely as they ought to hauehave done, which was a meanes to embolden Achan to steale the execrable thing. Secondly, that priuate good must yeeld to the publike; as the life of eueryevery particular person to the generall good of the whole Commonwealth: thus souldiours in the warres, redeem the publike peace by the losse of their own liues: now the manifestation of the glorie, of the wisdome, power, and iustice of God, is the publike good of the whole Church: therefore mens priuate good, euen their liues, must giuegive place to it: especially considering he neuer inflicts temporall punishment for the publike good, but he respects therein the priuate good of his Elect, whome he corrects in iudgement, not in …urie. Thirdly, howsoeuer Achan did beare the burden of his owne sinne; this iudgement might be inflicted vponupon them for their good: for temporall punishment, yea death it selfe, is sometimes inflicted for the good of those that are punished, as we see in the children of the Sodomits, many whereof (no doubt) were taken away in merciemercy, lest malice should hauehave changed and corrupted their minds: and sometime for the terrour of others, to be a warning peece to make them take heede; and sometime for both: as it may be it was in this particular. Fourthly, sinne committed by a particular man, that is a member of a politike bodie▪ doth after a sort belong to the whole bodie: thus the Lord saith, that blood defileth the land, which cānot be clēsed of the blood that was shedde therein, but by the blood of him that shedde it. Numb. 35. 33. And thus Achans sinne, though not knowne to the people, made the whole armie guiltie before God, till he was put to death. Iosh. 7. 11, 12. Lastly, if the tithing of an armie, for the offence of some fewe, hauehave beene thought lawfull Decima…io …x…rci…s.and iust: why should the death of 36 men seeme vniust for the sin of Achan, especially considering it was to make the people more prouident to preuent and take heede of the like euill? If these reasons satisfie not, yet let vsus rest in this, that Gods iudgements are often secret, but alway iust. See August. lib. quaest. in Iosh. q. 8. and Calvin in 7. cap. …osh.

Obiect. UII. If eueryevery man must beare his owne burden, Dauid shall as well beare the burden of his murthering Vrias, by the sword of the children of Ammon, as Saul the murthering of himselfe with his owne sword, Peter his denying Christ, as Iudas his betraying him, &c. Ans. By the sentence of the Law, eueryevery one is to beare his owne burden, and to satisfie for his owne sinne, in his owne person: but the Gospel, (the second part of Gods word,) makes an exception: which is, that they which hauehave their sinnes set vponupon Christs reckening, shall not giuegive account for them againe: and those that hauehave the burden of them laide vponupon his shoulders (who hath borne our sinnes in his bodie vponupon the crosse, 1. Pet. 2. 23.) shall not beare the burden of them themselues at the last iudgement. Therefore true beleeuers, which hauehave Christ their suretie, satisfying the rigour of Gods iustice for them, shall not answer or satisfie forthē themselues: for they are freed by him from a threefold burden. First, frō the burden of ceremonies (& so consequently of humane lawes and ordinances) which were a yoke (as Peter saith) which neither we, nor our fathers, were able to beare. Act. 15. Secondly, from the burden of miseries, and crosses, which befall men in this life. He doth ease vsus of this burden, by his word and spirit, either in remoouing them away, Psal. 81. 7. or in giuing strength and patience to beare them, 2. Cor. 12. 9. or in mitigating & proportionating them to our strength. 1. Cor. 10. 13. Thirdly, from the burden of sinne, as well originall, as actuall, in beeing made sinne, that is, accounted a sinner, and 2. Cor. 5.made a sacrifice for sinne, for vsus: as also by easing them that are heauie laden, in pacifying the perplexed conscience. Matth. 11. 28. It will be said, if Christ beare the burden of our sinnes, eueryevery man shall not beare his owne burden. Ans. Both be true, and may well stand together: for Legally, eueryevery man is to beare his owne burden, the Law requiring personall obedience, or satisfaction, or both. Euangelically, Christ our suretie doth beare the burden of them, and satisfie the iustice of God for them. 1. Pet. 2. 23.

Use. Hence we learne, first, that no man can pay a ransome for his brother, or redeeme his soule from death, or satisfie the iustice of God for his sinne, seeing that eueryevery man by the tenour of the Law, is to beare his owne burden: and by the Gospel, none can be our suretie but Christ.

Secondly, here we see the nature of sinne, that it is a burden to the soule: for it is heauier then the grauell of the earth, and the sand of the sea. It is a burden to the wicked Angels, for it waighed them frō the highest heauen, and made them fall like thunderbolts into the lowest hell. To man: for as Dauid saith, it is like a gri…ous burden, too heauie for him to beare. Psal. 38. 4. To God: for the hypocriticall and ceremoniall seruice of the Iewes, was such a burden vntounto him, that he was wearie to beare it. Isa. 1. 14. Behold, I am pressed vnderunder you, a… a cart is pressed that is full of sheaues. Amos 2. 13. To the creatures, who groane vnderunder this burden, beeing by mans sinne subiect to vanitie, and corruption. Rom. 8. 20, 21. Hence it followeth then, that those which feele not the waight & burden of their sinnes, are dead being aliue, as Paul speaks in another case. 1. Tim. 5. 6.

Thirdly, we are not to wonder, that sinne beeing so heauie a burden, should be made so light a matter, by carnall men: for it is a spirituall burden, and therefore no maruell, though it be not …elt of them that are all flesh, and no spirit.

Fourthly, this shewes that the more a man doth feele the burden of his sinnes, the greater measure of grace and spirituall life he hath: and the lesse he feeleth it, the more he is to suspect himselfe, that the graces of God doe wane, and decay in him. For corruption is not felt by corruption, but by grace: & therfore the more a man doth feele the burden of his owne corruption…, the more grace he hath.

Fiftly, by this we see, that the greatest part of the world are dead in their sinnes, in that they hauehave no sense nor feeling of this heauie burden. There is indeede great crying out of the stone in the reynes, because it is felt to be a great …orment to the bodie: but there is little or no complaining, of the stone in the heart, because men want spirituall life, and sense to discerne it. All men can take pittie vponupon a beast, if he lie vnderunder his burden, and will be readie to helpe him vp againe. But all hauehave not the like sight and sense of the spirituall burden of sinne, not sympathy of the miserie of their brethren, groaning vnderunder it.

Sixtly, whereas Paul saith, EueryEvery man must beare his owne burden, he meeteth with the prophanenesse and Atheisme of our time, when men make a mocke at the day of iudgement, & the strict account that eueryevery man is to giuegive for himselfe. The Iewes were woont to …east at the threatnings of God, denounced by the Prophets, and to call the visions of the Prophets, o…us Iehouae, the burden of the Lord, in a merriment, vsing it a… a by-word. Ierem. 23. 34, 36, 38. Thereby signifying that the threats of God, were but vaine bugs, or scarre-crowes, which might perhaps terrifie children, but could not hart them. The like prophanenesse, infidelitie, atheisme, hath crept into the mindes of many, who otherwise pro…esse the Gospel, which they testifie by their speeches, in saying, they are sure, sinne is nothing so ougly, hell is not halfe so hotte, nor the deuill hal…e so blacke, as preachers say they are: or if they be, they are sure they shall not goe loaden alone, with the burden of their sinns, but shall hauehave cōpany, & shall perhaps abide the brunt as well as their fellows. But alas, they know not that the burdē of sinne is intollerable, that it will eternally presse thē down to the gul…e of hell, & that they shall neuer be able to be ridde or eased of it.

Seuenthly, we are here admonished to take heede of eueryevery sinne, for there is no sinne so small but hath his waight, and such a waight, as will presse downe to the bottomlesse pit, Ro. 6. 23. And though some be greater then others, and sinke a mā deeper into condemnation, yet many small sinnes will as easily condemne, as a few great. Like as sands, though but small in quantitie, yet beeing many in number, will as soone sinke the ship, as if it were laden with the greatest burden.

Eightly, seeing the guilt and punishment of sinne, is so heauie a burden, we are to ease and disburden our selues thereof. And that we may doe this, we must labour to feele the intollerable waight of it, pressing▪ and oppressing the conscience. Therefore as those who in their sleepe are troubled with the Ephialtes or mare, feeling (as it were) a great mountaine lying vponupon them, and pressing them down, would giuegive all the world the waight might be remooued. So we feeling the waight and burden of our sinnes, are to labour to be disburdened and eased thereof: & this we shall doe by our repentāce toward God, and faith in Christ. Math. 11. 28. Come vntounto me all ye that are wearie, and laden, and I will ease you.

ver. 6. Let him that is taught in the word, make him that hath taught him partaker of all his goods.

In these words the Apostle laieth downe an other rule touching the maintenance of the ministerie, and competencie of allowance, for the ministers of the word: for it seemeth that the ministrie among the Galatians, was at that time much neglected, at least not so respected as it ought.

In handling of the rule, I will first shewe the meaning of the words; secondly, the reasons of the rule: thirdly, the obiections against it: lastly, the doctrine, and vses, that are to be gathered from it.

The meaning.

Let him that is taught] The word translated taught, signifieth foreign.him that is catechized, or taught familiarly, by word of mouth, or liuely voice, as when children are taught the first principles of religion. But here it hath a larger signification (as Oecumenius hath well obserued) for him that is any way foreign id est, foreign.taught and instructed, whether it be in the first principles, and rudiments, or in points of greater difficultie; whether plainely, and familiarly, (as catechizers vse to doe:) or more profoundly, for the instruction of the learned.

Taught in the word] What needes this addition (may some say) is there any catechizing without the word? Answ. The Apostle addeth in the word, to shew that he meaneth not so much the doctrine of Christian religion, contained in the scriptures, as the doctrine of the Gospel, which by an exoche, or peculiar excellencie, is called the word. Act. 16. 6. They were forbidden of the holy Ghost to preach the word in Asia: which is expounded, v. 10. to be the preaching of the Gospel: Thus it is vsed, Act. 14. 25. when they had preached the word in Perga. Mark. 4. 14. The sower soweth the word. And so in sundrie other places. And it is further called the word of the kingdome, Matth. 13. 19. because it teacheth what is the kingdom of grace, and glorie: and because it beeing beleeued, or (as the Apostle speakes) beeing mingled with faith in our hearts, doth make vsus freedenizens of the kingdome Heb. 4. ….of grace in this life; and doth aduance vsus to the kingdom of glorie, in the life to come. Secondly, it is called the word of God, because he is the author of it, and no creature, man, or angel, 1. Thess. 3. 13. Thirdly, the word of saluation, Act. 13. 26. because it shewes the way and meanes of attaining saluation. Lastly, the word of life, Act. 5. 20. because it doth not only shew the narrow way, that leadeth to eternall life; but is in it selfe a liuely word, and mightie in operation, Heb. 4. 12. For as the powerfull word of God in the beginning, did giuegive beeing to things that were not; so the Gospel (being the power of God to saluation, to eueryevery one that beleeueth,) doth make new creatures, by the immortall seede of the word.

Make him that taught him] q. d. catechized him. Yet as before it must be taken generally for any kind of teaching, or instruction; for so the word is vsed else where in scripture, as Luk. 1. 4. Act. 18. 25. Rom. 2. 18. 1. Cor. 14. 19. so that this text giueth vsus no iust occasion to speake of the originall, manner, vse, and profit of catechizing.

Partaker of his goods] By goods he oforeign Oecumen.vnderstandeth foode, rayment, lodging, bookes, and other necessaries without the which, a minister of the word cannot followe his calling, for Paul calleth these goods, according to the common opinion, which so iudgeth of them. Luk. 12. 19. Soule, thou hast much goods laid vp for many yeares. Luk. 19. 25. Sonne, remember that thou in thy life time receiuedst thy good things.

Make them partaker] That is, communicate, affoard, giuegive vntounto them these temporall things, seeing they giuegive you spirituall.

Of all his goods] Not in giuing all away, but imparting to their teachers what they stand in neede of, accounting nothing to deare for them. The Papists vponupon this ground, take tithe of all, as the Priests did in the Leuiticall lawe: wheras Paul speaks nothing of tithes.

There are foure principall duties, which the people are to performe to their Pastor, three of them are recorded else where in Scripture. The first is, to heare them as Embassadours sent of God, with reuerence. The second is, to obey them, and submit 1. Thess. 3. 13.themselues vntounto them in the Lord. The third, to louelove and Hebr. 13. 17.honour them for the worke sake. The fourth, the Apostle …. Thess. 5. 13.speakes of in this place, to giuegive them not onelyonly countenance, but also maintenance.

The reasons of this rule are many and waightie.

We are bound (euen by the bond of nature) to maintaine our parents if they be in want; because they maintained vsus, and gaue vntounto vsus our beeing: Paul saith, It is an honest thing, and acceptable before God, for children to recompence their parents and progenitors, 1, Tim. 5. 4. Nowe if this be so, men are bound by the same right to maintaine their spirituall fathers in Christ, that hauehave begotten them a new by the preaching of the word: as Paul saith, He trauelled in paine of the Galatians, till Christ was formed in them. Gal. 4. and that he begat Onesimus in his bonds Philem: v. 10. And 1. Cor. 4. 15. In Christ Iesus I hauehave begotten you through the gospel. Hence Paul commendeth the Galatians, Gal. 4. 15. for that if it had beene possible, they would hauehave plucked out their cies, and hauehave giuen them him. And surely we owe vntounto our spirituall parents, and fathers in Christ, not onelyonly this temporall trash, but euen our selues, as Paul saith to Philem. v. 19. Aibeit I doe not say vntounto thee that thou owest vntounto me, euen thine owne selfe.

II. It is a law of nations, and a conclusion grounded vponupon common equitie, that those that watch, labour, and spend thē selues, as a candle, to giuegive light to others, and that for the common good of all, should be maintained of the common stocke by all. And the Lord chargeth all the twelue tribes, euen all Israel. Deut. 12. 19. Beware that thou for sakest not the Levite, so long as thou liuest on the earth.

III. EueryEvery trade, calling, and condition of life, is able to maintaine them that liue therein (as experience shewes:) therefore we may not thinke, that the ministerie, beeing the highest calling, should be so base, or barren, as that it cannot competenly maintaine them that attend thereupon.

IV. The ministers are the Lords souldiers, his captaines, and standard-bearers, and therefore are not to goe a warfare 1. Cor. 9. 7.at their owne coste: the Lords labourers in his vineyard, and therefore are worthie of their wages, and ought to eate of the fruit of the vineyard: the Lords shepheards, set ouer the flocke of Christ to feede his sheepe, and therefore ought to eate of the milke of the flocke. And seeing it was forbidden that no man should muzzle the mouth of the oxe, that treadeth out the Deut. 25. 4.come: shall we thinke, that God would hauehave those that thresh in his floore, and separate the wheat from the chaffe, the pretious 2. Cor. 9. 9, …0.from the vile, to be muzzeled, or not to liue vponupon their labours? for they are worthie double honour, that is, all honour, reuerence, helpe, and furtherance, which labour in the word and doctrine. 1. Tim. 5. 17.

V. The Ministers are to giuegive themselues wholly to reading, exhortation, doctrine, and to continue therein. 2. Tim. 4. 13, 15, 16. they are wholly to deuote themselues to the building of the Church, and to the fighting of the Lords battells: and therefore not to be entangled with the cares of this life. 2. Tim. 2. 4. therefore they are to hauehave their pay, and their allowance, that so they may attend vponupon their callings, without distraction.

VI. It is the ordinance of God (as Paul saith, 1. Cor. 9. 14.) that they which preach the Gospel, should liue of the Gospel: therefore those that doe not their endeauour, and inlarge not their liberalitie to vphold and maintaine the Ministerie in good estate, they withstand (as much as in them lieth) the ordinance of God: besides, they wast and make hauocke of the Church of God: and are guiltie of the blood of all that perish for want of instruction.

I adde further, it is the will of God, that the Ministers which labour in the word and doctrine, should be plentifully and liberally prouided for: (yet with moderation, that they draw not all mens wealth into their purses, as the Pope and Church of Rome hauehave done into their coffers, of whome it is truly verified, Religio peperit divitias, sed filia devoravit matrem.) which I prooue from the Leuiticall law: for the whole land of promise, beeing no bigger in compasse then Wales, or the fourth part of England: yet yeelded vntounto the Leuites, at the appointment of God, besides the share which they had out of the sacrifices, besides tenths, first fruits, &c. 48 Cities, with their suburbs.

It may here be demaunded, whether the Ministers of the word are now to be maintained by common contribution, and liberalitie of the people, or not?

Ans. We must consider, that if the Ministers be sufficiently prouided for, by set stipends, as by some foundation, or by the reuenewes of the Church, men are not bound to contribute vntounto them, and make them partakers of all their goods; although in regard of thankfulnes, they owe vntounto them euen themselues, as Paul telleth Philemon; but onelyonly such as hauehave not else wherewith to maintaine themselues. And we must consider the reason why Paul commandeth all that are instructed in the word, to make them that instructed them partakers of their goods, to wit, because in Pauls time, and long after, the Church was not endowed with lands or goods, whereby the Ministerie might be vpholden, neither had it publike Christian Magistrates, but was vnderunder cruell tyrants in persecution: and therefore those that were taught in the word, were to maintaine their teachers by liberall cōtribution, otherwise they might starue: but now the Church beeing greatly inriched, they may without contribution be sufficiently maintained of the Church goods.

And that it is much more conuenient for the Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntarie contribution, it may appeare by this, in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be, or are hardly auoided. First, slatterie, and suspition of flatterie, in beeing thought to hauehave some persons in admiration, because of aduantage. Secondly, the poorer sort are no way disgraced by this meanes, as they should be in contributions, except they did giuegive ratably as the rest. Thirdly, dissembling and deceit, in making as though they receiued little, when as they hauehave much, is cut off in a set stipend. Fourthly, the euill disposed would not so easily cast off their minister, and seeke a new that would teach for lesse; or would giuegive nothing at all, if they were touched to the quicke, and galled for their sinnes. Fiftly, ostentation in some in giuing much, and disdaining those that giuegive lesse. Sixtly, suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giuegive. Seauenthly, disgrace of the ministerie, in gathering themselues, or sending others to gather the peoples liberalitie from dore to dore. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood vnderunder the Leuiticall law.

In the next place, I will answer the common obiections that are made to the contrarie, by such as thinke it is as easie a matter, to say seruice in the church, as to do seruice in the house: to stand at the altar of God, as to follow their masters plough; to preach in the pulpit, as to talke in the tauerne.

I. Obiect. 2. Thess. 3. 10. They which will not worke, must not eate. But Ministers neuer plow, nor sow, nor hedge, nor ditch, nor vse any painfull labour: for of all men they hauehave the easiest liues: their greatest paines is to read ouer a few bookes, or to speake a few words, once or twise a weeke. Therefore they are not to be maintained. Ans. There is a twofold labour, one of the bodie, another of the minde: now albeit the ministers doe not wearie themselues in bodily labour, yet they are not therefore idle: for the labours of the minde, doe faire exceede the labours of the bodie: they are more painefull, they spend the spirits more, they consume naturall moisture, and bring old age sooner. The holy Ghost calleth the ministerie, the worke of the ministerie. Eph. 4. 12. nay, a worthie worke. 1. Tim. 3. 1. therefore Paul saith, that those Elders are worthie double honour that labour in the word and doctrine. 1. Tim. 5. 17. and he exhorts the Thessalonians that they would know them that labour among them; and that they hauehave them in singular louelove for their works sake. 1. Thess. 5. 12, 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie, to the most toylsome labour that may be, as to the work of the husbandman, to setting, to plowing, to sowing, to reaping, to the labour in the vineyard: and the minister, to a builder: to a shepheard, that watcheth his flocke; to a soldiour that fighteth in the warres, &c. Againe, we may not iudge of the painfulnes of the calling, by the outward appearance: for so a man would thinke a King had the easiest life of all; when as the truth is, the toyle which he takes and the cares wherewith he is possessed, doe exceede all other cares: if a man knew the trauaile that is required to the welding of a scepter, and the paine that is taken in wearing of a heauie crowne, he would hardly stoope downe, to take the one into his hands, or to set the other vponupon his head. The master builder doth not hewe the stones, nor worke the morter, nor carrie the rubbish, nor any such drudgerie; but onelyonly standeth by, & directeth the workemen; & yet his labour is double to any of theirs. The master of the ship (a man would thinke) were idle, and did nothing: he stands not to the tackling, he stirreth not the pumpe, he driueth not the oares, he soundeth not the deepe, he rideth not the ropes; but onelyonly sitteth still at the sterne, and looketh to the pole-starre, and guideth the compasse; yet his labour passeth all the rest: were it not for him, the shippe would runne her selfe vnderunder the water, or strike vponupon the rockes, or be split vponupon the sands, or fall soule with another (as marriners speake.) Euen so for all the world fareth it with the Ministers of the word: they seeme to sit still, to be at ease, to doe nothing; and yet their labour is double and treble to other mens bodily labour, except they be vnfaithfull, and doe the worke of the Lord negligently.

II. Obiect. Paul laboured with his hands in making of Tents, Act. 18. 3. that he might not be chargeable to any, Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine themselues, by their handy labour, & not be chargeable to the Church. Ans. Pauls example prooueth not, that the minister ought to liue by the labour of his hāds: for first, himselfe receiued a contribution of the Philippians, when he was absent frō them Philip. 4. 16. When I was in Thessalonica ye sent once, and afterward againe for my necessitie. Therefore if Paul receiued exhibition from other churches, where he did not labour, it is lawefull for the ministers to receiue of those whome they doe instruct. Secondly, consider the reasons why Paul would not take wages of the Church of Corinth, & some others. I lest he should be a burden vntounto them. 2. Thess. 3. 8. We wrought with labour and trauell, day and night, because we would not be chargeable to any of you. 2. Cor. 11. 9. In all things I kept and will keepe my selfe, that I should not be grieuous vntounto you. II. That he might giuegive a president or example to others to tread in his steppes. 2. Thess. 3. 9. Not but that we had authoritie, but that we might make our selues an example to them to follow vsus. III. That he might manifest what his end was in teaching the Gospel, not to seeke himselfe, but the saluation of his hearers. 2. Cor. 11. 14. I seeke not yours, but you. And vers. 19. We doe all things for your edification. Philip. 4. 17. Not that I desire a gift, but the fruit which may further your reckening. IV. That he might confound the false Apostles, which taught not freely, but receiued wages for their labour, whereas he receiued none: or lest they should, slaunder him and his ministery, if he should receiue wages: that he did it for filthy lucre. 2. Cor. 11. 12. But what I doe, that will J doe, that I may cut away occasion from them which desire occasion, that they might be found like vntounto vsus in that wherein they reioyce. Therfore Pauls example is altogether impertinent, & prooues nothing. For 1. he himselfe tooke wages: 2. when as he refused it, it was vponupon speciall consideration: 3. he did not onelyonly permit, but also command that the ministers should be maintained.

III. Obiect. Math. 10. 8. Freely ye hauehave receiued, freely giuegive: therefore as it was vnlawfull for the Apostles to take any reward for their labour, so is it for preachers at this day. Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles, which Christ hauing freely bestowed vponupon them, he would hauehave them to vse freely, not seeking thereby to enrich themselues by exacting or taking any thing, or to winne reputation and glory among men. II. If we vnderstand it of the whole ministerie, as well of preaching, as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make marchandize of the word of God setting it to sale, in preaching the word with purpose to benefit themselues, to feede their bellies, or to get a name and reputation in the world, which is forbidden in other places, as 1. Tim. 3. 3. Tit. 1. 7. but for the glory of God, the discharge of their duties, and the saluation of their hearers. Great reason there is of this precept. 1. Because the graces of God exhibited vntounto vsus in the preaching of the word, are so pretious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man saith, therefore Peter said to Simon Magus, Thy money perish with thee, because thou thinkest that the gift of God may be obtained by money, Act. 8. 20. 2. Because it is not in mans power to sell them, seeing he is not Lord ouer them, but steward and dispenser of them, 1. Cor. 4. v. 1. 3. Because that which God hath giuen freely, ought not to be sold basely: seeing by that meanes, that is made saleable, which God would hauehave free, which kind of marchandize is vsed in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sinnes, and set euen heauen it selfe to sale, for a small summe of money. III. This text must so be expounded, as that it crosse not other precepts in this commission, and that Christ be not contrarie to himselfe, which he should be, if it were vnlawfull for preachers to take any thing for their paines: for in the 10. verse he saith, The workeman is worthy of his meate: therefore he may receiue it: and vers 11. he enioyns them to enquire in eueryevery towne where they came, who is worthy, and there abide. Therefore they were not vtterly barred from taking all necessaries, for they might take their lodging, their food, their raimen…; with this they were to be content, and more then this they might not take, though it were offered them, or forced vponupon them. Ti… Elizeus refused the gift offered him by Naaman for curing his leprosie, least Gods gifts should be made a ga…e, or least that which was giuen to set forth Gods glorie immediately, should be an occasion of satisfying mens greedie desires.

IU. Obiect. Math. 10. 9. The Apostles are forbidden by Christ, to possesse gold, or siluer, &c. Answ. We may not precisely vrge the letter of the text, for so we shall make the Apostles practise contrarie to Christ precept: & so he should condemne himselfe, for he had his bagge, which Iudas bare. He had besides his vpper garment, Ioh. 13. 4. and coate without seame. Ioh. 19. 23. Luk. 22. 36. Peter had sandalls, Act. 12. Paul had a c…oake, 2. Tim. 4. Yea Christ afterwards saith vntounto them, But now he that hath a bagge let him take it, and likewise a s…rip, &c. II. It was a temporary precept, giuen them in commission only for that present, and their going without gold, siluer, a scrip, two coates, shooes, a staffe, signifies, that they should goe in haste, committing themselues wholly to the prouidence of God, not caring for prouision, or victuals, which is signified by a scrip, by siluer, & gold: nor of change of raiment, signified by two coates: nor of defending themselues against violence, by the staffe.

Vse. Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken from the good pleasure of God, who hath ordained that man should be taught by man, partly because of mans weakenesse, who could not endure the glory & maiestie of God, speaking vntounto him: partly, that nothing might be ascribed to the excellencie of the instrument, in the conuersion of men, but that God might hauehave all the glorie of it, as the Apostle speakes, 2. Cor. 4. 7. We hauehave this treasure in earthen vessels, that the excellencie of that power, might be of God, and not of man. There is setdown, Deut. 5. v. 23. &c. a notable ground for the institution of the holy ministerie by man, in stead of Gods liuely voice from heauen. And it was one of the ends which God had in giuing his law in so great maiestie, to teach vsus, that it is for our good, that he doth not instruct vsus with his owne liuely voice from heauen, and speake vntounto vsus in his owne person: and that therefore we should be content, nay desirous rather to be taught by man. For when the people desired that they might not heare the voice of the Lord any more, but that Moses might speake vntounto them, the Lord answered, They hauehave done well to say so, I will raise them vp a Prophet from among their brethren, like vntounto thee, and I will put my words in his mouth, and he shall speake vntounto them all that I command him. Deut. 18. 17, 18. This crosseth the curiositie of those, who not contenting thē selues with the word of God deliuered by the ministerie of man, desire that God would speake vntounto them with his owne mouth from heauen. For the Israelites found it by experience, that it was a fearefull thing, full of horrour and astonishment to heare the voice of God, therefore they desire they may heare it no more, lest they die. Deut. 18. 16. But the Anabaptists obiect that vnderunder the N. T. all shall be taught of God. Ioh. 6. v. 45. and Ier. …1. 34. He…. …. ….they shall not teach eueryevery man his neighbour, and eueryevery man his brother, saying, Know the Lord. Therefore the publike ministerie is now needlesse. Ans. The wordes must not be vnderstood simply, but comparatiuely, and synecdochically. Comparatiuely, that there shall be farre greater knowledge vnderunder the new Testament, then was vnderunder the old. Isa. 11. 9. The Apostle saith not, that there shall be no teaching at all, (for Christ hath giuen some to be Prophets, others Pastors and teachers, for the work of the ministerie, and the edification of the bodie of Christ. Eph. 4. 11, 12.) But that there shall be no neede of this kind of teaching, to catechize them in the first rudiments, as to teach them what God is. Synecdochically, not of perfect and absolute knowledge, for we all know but in part, 2. Cor. 13. 12. But of initiate, or inchoate knowledge, which shall be consummate in the life to come.

Commentary on Galatians 1-5, Chapter 6 (2 of 5)