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

Commentary on Galatians 1-5 · Chapter 2 (2 of 2)

p. 115The vse. There was no absolute necessitie of circumcision. For they which died before the eight day, were borne holy, and consequently, in the couenant: and therefore might be saued. And thus Baptisme was not of absolute necessitie: for the children 30of beleeuers are borne holy and Christian: and therefore dying in the want of baptisme, may for all that be saued. The seale of the couenant is not of like necessitie, with the couenant it selfe.

Secondly, here we learne, that it is not the act of baptisme to 35conferre the first grace: but onelyonly to confirme, and seale it vntounto vsus. Adoption, and life beginnes not in baptisme, but before. If the roote be holy, the branches springing thenee are holy. We are borne Christians, if our parents beleeue, and not made so p. 116in baptisme.

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

The second point is, concerning Iustification in the 16. v. of which sundrie things are there propounded. And first, I will beginne with the name. The word, Iustifie, is borrowed from courts of iudgement, and signifies a indiciall act. Otherwhiles it is put for the action of the iudge, and then it signifies 10to absolue, or to pronounce innocent. Thus Paul saith, Act. 13. 39. That we are instified from all things, from which we could not be iustified by the law of Moses, that is, absolued, or cleered. Againe, he opposeth iustification to accusation, and condemnation, Rom. 8. 33. Now the contrarie to condemnation, is absolution. 15Sometimes againe, the word iustifie, signifies the act of the partie iudged, or of the witnesses: and then it imports as much, as to giuegive testimonie, or to declare and approoue. Thus Iames saith, Abraham was iustified by workes, chap. 2. v. 22. that is, declared, and approoued to be a iust man by workes. In the 20former signification is the word vsed, where the holy Ghost deliuereth the doctrine of iustification, as in this place.

The vse. Here we see how to distinguish betweene Iustification, regeneration, and renouation. Regeneration is vsually in scripture, the change of the inward man, whereby we are 25borne anew. Renouation is, the change both of the inward and outward man, that is, both of heart and life. Iustification, is neither, but a certaine action in God applied vntounto vsus, or a certaine respect or relation, whereby we are acquit of our sinnes; and accepted to life euerlasting. Secondly, we must here note, that 30the Teachers of the Church of Rome, mistake the word, Iustification. For by it, they vnderstand nothing els, but a physicall transmutation of the qualitie, and disposition of our hearts from euill, to good. And by this mistaking, they hauehave made a mixture or rather confusion, of law and Gospel. Thirdly, here 35we see, what is to be the disposition of the partie iustified: (for by the consequent we may learne the antecedent.) A man therfore that would be iustified, must come before the iudgement seat of God, and there must he plead guiltie, and be his owne aduersa…ie, condemning himselfe: and beeing pressed with the p. 117terrours of the law, he must flie and make his appeale to the throne of grace for pardon in Christ: and then he shall be acquit, or iustified from all sinner. Thus much doth the word, … stifie, import. Thus came the Publican before God, Luk. 18, when he said, Lord be mercifull to me a sinner; and departed iustified. 5Thus in the sift petition, we are taught to come eueryevery day into the presence of God, and to acknowledge our debts, and to vse the plea of merciemercy, saying, Forgiue vsus our debts.

The second thing to be considered, is the subiect of iustification, or the person to be iustified, and that is man generally, 10signifying that a Man is iustified. The holy Ghost speaketh thus generally, for two causes. The first is; because all men without exception hauehave need of iustification, euen they which are regenerate, Rom. 3. 23. And in this place Paul saith, that he, and Peter, and the rest, hauehave beleeued in Christ, that they might be 15iustified by faith. Here we are to take notice of the miserable condition of prophane, and secure Epicures, who neuer so much as dreame of any iustification. The second reason is; because God communicates the benefit of iustification, generally to all sorts of men: and this he doth in the Ministerie of the 20word, in which he beseecheth men to be reconciled to God. 2. Corinth. 5. v. 21. This must be an inducement vntounto vsus, to come vntounto Christ, humbling, and iudging our selues, that we may be iustified. God himselfe from heauen vseth reasons vntounto vsus daily, to mooue vsus to the practise of this dutie. What 25meane these gratious, and continuall preseruations, of Prince, and people, Church and land? By them we see, it is the good pleasure of God, to giuegive vsus a time to seeke his kingdome and righteousnes: wherefore let vsus not neglect the day of visitation, but take the time, while it serues, that we may turne vntounto 30God, and be accepted of him, and escape the woe pronounced vponupon Corazin, and Bethsaida.

The third thing to be considered, concernes things excluded from iustification, as false causes: namely, the works of the Law. Here it may be demanded, what works are meant. I answer, 35first, not onelyonly workes of the Ceremoniall, but also of the morall law. For all men know, that ceremoniall actions are of no vse, vnlesse they be ioyned with morall duties of louelove, and merciemercy. And if Paul meant onelyonly Ceremoniall workes, he needed not to hauehave made so long a discourse against iustification, p. 118by workes: for he might hauehave ended the whole matter in a word or twaine, by shewing that the ceremoniall law, was abrogated by Christ. Secondly, I answer, that not onelyonly workes done before faith, are excluded, but also workes that follow faith, and are done in the estate of grace. For Paul here reasons thus: If no flesh be iustified by workes, then not we beleeuers: 5but no flesh at all is iustified: therefore not we beleeuers. Dauid, Psal. 143. reasoneth on the same manner: No flesh shall be iustified in thy fight: therefore I cannot, though otherwise I be thy seruant, in keeping thy commandements. When Abraham was the father of all the faithfull, and was come to the highest 10degree of faith, and abounded in good workes, yet was he not then iustified by workes, Rom. 4. 1, 2. Paul kept a good conscience before God and men, Act. 23. and yet was he not iustified therby, 1. Cor. 4. 4. And he saith, that we are not saued by the workes 15which God hath ordained that we should walke in, Eph. 2. 9, 10. And the workes that God hath ordained for vsus to walke in, are the best workes of all, euen workes of grace. Againe, he saith, that we are not saued by workes of merciemercy, Tit. 2. 5. It may be obiected, that there is a Cooperation of works and faith, I am. 202. 21. I answer, that this Cooperation is not in the act of iustification, nor in the worke of our saluation, but in the manifestation of the truth, and sinceritie of our faith, without hypocrisie. And for the declaration and approbation of this, faith and workes ioyntly concurre. Here then we see it is a pestilent and 25damnable doctrine of the Papists, when they teach iustification by the workes of the law. Let vsus here be warned to take heede of it.

The fourth point is, the Meritorious cause of our iustification: and that is Christ. Here it may be demanded, what is that 30thing in Christ, by and for which, we are iustified. I answer, the Obedience of Christ, Rom. 5. 19. And it stands in two things, his Passion in life and death, and his Fulfilling of the law ioyned therewith. For by faith the law is established, Rom. 3. 31. Christ was sent in the similitude of sinnefull flesh, that the rigour of the law 35might be fulfilled in vsus, Rom. 8. 4. and Christ is the perfection of the law for righteousnes to all that beleeue, Rom. 10. 4. He that doth not fulfill all things contained in the Law, is accursed, Gal. 3. 10. Seeing therefore we cannot performe the things contained therein, by our selues, we must performe them in the person p. 119of our Mediatour: who hath satisfied for the threatnings of the law by his passion; and hath fulfilled the precepts of the law by his obedience, in all duties of louelove to God, and man. We owe to God a double debt. One is, that we are to fulfill the law eueryevery moment, from our first beginning, both in regard of puritie of nature and puritie of action. And this debt was laid 5vponupon vsus in the creation, and is exacted of vsus in the law of God. The second debt is, a satisfaction for the breach of the law. For this double debt, Christ is be become our Suretie; and God accepts his obedience for vsus, it beeing a full satisfaction, according to the tenour of the law.

For the better conceiuing of this obedience, foure questions may be demanded. The first is, when this obedience beginnes and ends? Ans. Satisfactorie obedience performed by Christ, beginnes in his incarnation, & ends in his death. Christ saith, Ioh. 4. 34. It is my meate, to doe my fathers will, and to finish 15his worke. But when was it indeede finished? A little before his passion he said, Ioh. 17. 4. I hauehave finished the worke which thou gauest me to doe. Againe, in the surrendring of his soule. he saith, It is finished, Ioh. 19. 30. S. Paul saith, Christ was obedient to the death of the crosse, Phil. 2. 8. The triumph of Christ beganne 20vponupon the crosse, Col. 2. 15. and he could not triumph before he had made a full, and perfect satisfaction for vsus. When Christ had procured deliuerance from hell, and Right to life euerlasting, he there made a perfect satisfaction for vsus, to the iustice of God. And this he did in his death vponupon the crosse. For by 25the death of the Mediatour, we receiue the promise of euerlasting inheritance, Heb. 9. 15. and with one oblation vponupon the crosse he perfected them that are sanctified, Heb. 10. 14. and they cannot be perfected, without the perfect obedience of Christ. Christ 30rose from death, and ascended into heauen in our roome, and stead: and this he could neuer hauehave done, vnlesse he had made a perfect satisfaction in death. Here it may be asked, If satisfactorie obedience end in the death of Christ, to what vse serue the resurrection, and ascension of Christ, and his fitting at the right hand of the father? Ans. They serue also for our iustification, 35but after an other sort. For they serue to applie & communicate to vsus, and to put vsus in possession of the benefits, which Christ hath procured for vsus, and purchased by his death. S. Paul saith, He as…nded to giuegive gifts …, and to fill all p. 120things. Eph. 4. 8. 10. And Christ saith, When I am exalted, I will draw all men to me. Ioh. 12. 32. And he liues for euer to make intercession… for vsus. Heb. 5. 27.

The second question is, how Christ could obey beeing God; and satisfie for vsus beeing man? Ans. Christ must be considered; 5not meerely as God, or as man, but as God-man, or Man god. For the Godhead doth not redeeme vsus without the manhood, nor the manhood without the Godhead. Neuerthelesse, Christ as God and man, may both obey, and satisfie. For, as there are in Christ, two natures, so there are two distinct 10operations of the said natures. And as the said natures vnited make one Christ; so the operations of the natures concurring and beeing vnited in one, make the compound worke of a Mediatour. Therefore the Obedience of Christ, beeing the worke of a Mediatour, hath in it the operations of both natures. 15The practise, exercise, or exequution of obedience, is from the manhood: therfore it is said, that Christ bare our sinnes in his bodie vponupon the crosse. 1. Pet. 2. 24. that he suffered in the flesh. 1. Pet. 4. 1. that he made a liuing way by the vaile of his flesh. Heb. 10. 20. that we are reconciled in the bodie of his flesh. Coloss. 1. 22. 20Obedience, i…, properly a subiection of the will in reasonable creatures to the will of God: now the will of the Godhead of Christ, admits no subiection to the will of God: because the the will of the Godhead (or of God,) is one and the same in all the persons. Christ therefore yeeldes subiection onelyonly in respect 25of the will of the manhoode: in which he performes obedience. Moreouer, the operation of the Godhead is to make the saide Obedience meritorious and satisfactorie for all that shall beleeue. In this respect Paul saith, God was in Christ reconciling the world vntounto himselfe, 2. Cor. 5. 18. and that God shedde 30his blood. Act. 20. 28. namely, in that nature which the sonne of God assumed. Hence ariseth the value, price, and dignitie of the obedience of Christ.

The third question is, how the Obedience of Christ should be made ours? Ans. By the freedonation of God. For Christ 35is really giuen vntounto vsus in the word, and sacraments; and consequently the obedience of Christ is made ours: euen as when a peece of ground is made ours, the commoditie thereof is ours also.

The fourth question is, how the obedience of Christ should p. 121be our iustice? Ans. It is not our iustice in naturall manner: for then it should be in vsus: but by a diuine and supernaturall manner, namely, by Gods Acceptation in that he accounts it ours euen as truly, as if it were in vsus. And because God accepts it for ours, it is ours indeede: for his willing and approouing of any thing, is the doing of it: and he calls the things that are 5not, as if they were.

Thus we see what the Obedience of Christ is. And here two errours must be auoided. The one is of some Protestants, lesse dangerous, yet an vntruth; namely, that we are iustified, onelyonly by the Passion of Christ. But if this were so, we should be iustified 10without fulfilling the law: for (as I hauehave said) we owe to God a double debt: one by creation, namely, the fulfilling of the law in all things, from our first beginning: the second, since the Fall of Adam, namely, a satisfaction for the breach of the law. Now the Passion of Christ, is a paiment of the second 15debt, but not of the first; whereas both must be answered. For Cursed is he that doth not continue in all things written in the law, to doe them. The passion of Christ procureth deliuerance from hell, but alone by it selfe considered, it doth not purchase a right to eternall life.

Obiect. I. Christ fulfilled the law for himselfe: therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe: that he might be in both natures an holy high Priest, and so continue. Neuertheles as Mediatour, God and man, he became subiect to the law: in this regard 25he did not fulfill the law for himselfe, neither was he boūd so to doe.

Obiect. II. That which Christ did, we are not bound to doe: but Christ (say some) fulfilled the law for vsus: therefore we are not bound to fulfill the law. Ans. That which Christ did, 30we are not bound to doe, for the same ende, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for vsus: and so doe not we fulfill the law, but onelyonly in way of thankfulnes, for our redemption.

Obiect. III. The law doth exact both obedience, and the 35penaltie also. Ans. In the estate of innocencie the law threatned the penaltie, and it onelyonly exacted obedience. Since the fall, it exacteth both obedience, and the punishment. The threatning of the law, exacts the punishment; the precepts exact obediēce. p. 122Obiect. IU. Hebr. 10. 19. By the blood of Christ we hauehave entrance into the Holy place. Ans. By the blood of Christ, we are to vnderstand the Passion: and the passion may not be seuered from actiue, and voluntarie obedience. For Christ in suffering obaied, and in obeying, suffered. And (as Chrysostome saith) the Homil. 2. in ActPassion is a kind of action. Christ in the oblation of himselfe did 5not onelyonly offer to God his passion, but also praiers, which are no passions. Heb. 5. 7.

The second errour is of the Papists: who teach, that the thing by which, and for which, a sinner is formally iustified, is 10remission of sinnes, with inherent justice infused by the holy Ghost. But this cannot be. For inherent iustice, and iustification, are made distinct gifts of God. Paul saith, Christ is made vntounto vsus of God, wisdome, iustice, sanctification, 1. Cor. 1. 3. Againe, But ye are washed, ye are iustified, and sanctified. 1. Cor. 6. 11. Secondly, 15the iustice whereby a sinner is iustified, is reuealed without the law. Rom. 3. 21. Now inherent iustice, or the habit of charitie, is reuealed by the law: and the obedience of Christ, is the onelyonly iustice reuealed without the law. For it is a iustice imputed that the law neuer knew: and in this obedience, Christ performed 20the law, and more too. For he died for his enemies; and so loued his neighbour more then himselfe. Thirdly, God is not onelyonly a iustifier, but also iust in iustifying, Rom. 3. 26. because he iustifieth none but such as bring vntounto a him a true and perfect iustice, either in themselues, or in their Mediatour. 25Prou 17. 15. Now this inward, and inherent iustice is not such. For it is imperfect: because it is increased (as they teach) by a second iustification: and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousnes of a good conscience is an excellent grace, and gift of God: but by it we are 30not iustified, 1. Cor. 4. 4. Lastly, a close errour is to be noted in this Popish doctrine of iustification. For in Popish learning Remission of sinnes, is not onelyonly an abolishing of the guilt, and the punishment, but also of the corruption of sinne: so as the partie pardoned, and iustified, hath nothing in him, that (as they 35say) God may iustly hate. And yet Paul iustified, and regenerate saith, otherwise of himselfe; that sinne dwelleth in him; and that the law of sinne rebells in him against the law of his minde, and leads him captiue to sinne. Rom. 7.

The vse of the doctrine. First, in that we are iustified, by an p. 123obedience out of our selues, we are taught, vtterly to denie our selues, and to goe out of our selues, as hauing nothing in vsus whereby we may be saued. Here is the foundation of the abnegation of our selues. Secondly, the obedience of Christ must be vntounto vsus the foundation of our obedience: for he performed all righteousnes for vsus, that we might be seruants not of sinne, 5but seruants of righteousnes in all duties of obedience. And in his obedience we must not onelyonly respect the merit thereof, but also his holy example in louelove, merciemercy, meekenes, patience, &c. and after it, are we to fashion our liues. Thirdly, the obedience 10of Christ must be the foundation of our comfort. In all daungers, and temptations, we that beleeue are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certen beasts, when they are pursued, flie the next way to their dennes, where they hold themselues 15euen to death. Christ in respect of his obedience, is our hiding place, Rom. 3. 26. he is set forth unto the world as a Propitiatorie. For as the Propitiatorie couered the Arke, and the decasogue, so he couereth our sinnes, and he hides our bodies, & soules, from the furious indignation, and vengeance of 20God. Let vsus therefore by our faith, flie to this our hiding place in the storme and tempest of Gods wrath: and let vsus there liue and die. Fourthly, this Obedience is the foundation of our happines. For true happines is, to be eased of our sinnes, Psal. 32. 1. and this ease we hauehave from Christ, Math. 11. 28. Lastly, 25the consideration of this obedience, is the foundation of our thankfulnes to God. For if we beleeue that Christ suffered, and fulfilled the law for vsus, we are worse then beasts, if we doe not eueryevery way shew our selues thankfull for this merciemercy.

The fifth point to be considered, is the meanes of iustification, 30namely; the Faith of Christ. Of which I consider 3. things. The first, what faith is. The Papists define iustifying faith to be a gift of God, whereby we beleeue the articles of faith to be true, and the whole word of God. But thit faith, the deuills hanc. Here they alleadge, that Abraham was the father of all 35the faithfull, and that his faith was nothing els but a perswasion, that he was able to giuegive him a child in his old age. Ans. First, the obiect of Abrahams faith was double: one lesse-principall, that he should hauehave ishew in his old age: the second, more principall, that the Messias his Redeemer should descend p. 124of his loines. And this was the thing which his faith in the promise of God specially aimed at. I answer againe, that Abraham beleeued not onelyonly the power of God, Rom. 4. 21. but also his will, which he had reuealed in the promise, In thy seede all the nations of the earth, shall be blessed. Secondly, it is alleadged, 5that Christ in the curing of certaine blind men, required no more, but that they should beleeue his power, Math. 9. 28. I answer, that the ende of the miracles of Christ, was to confirme the certentie of doctrine, specially touching his natures, and offices. And therefore a generall faith touching the diuine power, 10or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they obiect, that saluation is promised to generall faith, Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus, and beleeue that God raised him from the dead, thou shalt be saued. That Peters faith was generall, Math. 1516. 10. Thou art Iesus Christ, the sonne of the liuing God. That the Eunuchs faith was of the same kind, Act. 8. 37. I beleeue that Iesus Christ is the sonne of God. Ans. It is a common rule in scripture, that words signifying knowledge, signifie also the motions and good affections of the heart. Psal. 1. The Lord knowes the way of the 20righteous, that is, knowes, and approoues it. 2. Tim. 2. 19. The Lord knowes who are his, that is, he knoweth and chooseth them. Ioh. 17. 2. This is eternall life to know thee the onelyonly God, that is, to know and acknowledge thee for our God. If this be true in wordes of knowledge, then much more wordes of beleeuing 25signifie the good motions, and the affiance of the heart. Thus to beleeue Christ to be the sonne of God, in the places before named, is to beleeue that he is God, and withall to fixe our affiance on him: otherwise the deuills beleeue thus much. When Thomas had put his finger in the side of Christ, he saide, My 30Lord, and my God, Ioh. 20. 28. And to this speech of his Christ faith, Thou hast seene, and beleeued. This then is true faith not onelyonly to beleeue that Christ is God, but also that he is our God.

Iustifying faith in true manner is defined thus: It is a gift, 35whereby we apprehend Christ, and his benefits. Ioh. 1. 12. to beleeue in Christ, and to receiue Christ, are put both for one. Ioh. 6. faith is the mouth of the soule, whereby we eate the flesh of Christ, and drinke his blood. Ioh. 17. 8. To receiue the word of Christ, to acknowledge it, and to beleeue it, are put all for one. p. 125Paul saith, that the Gentiles did apprehend the iustice which is by faith, Rom. 9. 30. Againe, that we receiue the promise of the spirit by faith. Gel. 3. 14.

This apprehension stands in two things. The first is, to know Christ, as he propounds himselfe in the word, and sacraments. The second is, To applie him and his benefits vntounto our 5selues. This application is made by a supernaturall act of the vnderstanding, when we beleeue that Christ with his benefits is really ours. It may be obiected, that faith is a certen confidence whereby we beleeue in Christ: and so it is described euen in this text. Ans. I. Faith, and confidence, properly are distinct 10gifts of God: and confidence is the effect, or fruit of faith. For Paul saith, that we hauehave entrance to God with confidence by faith. Eph. 3. 12. And reason declares as much, for a man can not put his confidence in Christ, till he be assured that Christ with his benefits are his. We doe not rest on his goodnes, of 15whose louelove we doubt. Secondly, I answer that confidence, beeing a most notable effect of faith, is often in scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. 20For speciall faith, must hauehave a speciall, and infallible ground. The grounds are three. The first is this. In the Gospel God hath propounded generall promises of remission of sinnes, and life euerlasting by Christ: and withall he hath giuen a commandement to apply the said promises to our selues. 251. Ioh. 3. 23. This is the commandement of God, that ye beleeue in the name of his sonne Iesus Christ: and we cannot beleeue in Christ, till we beleeue Christ to be our Christ. Now then, a generall promise, with a commandement to applie the same to our selues, is in effect as much as a speciall promise. The second 30ground is this. Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God. In this testimonie, foure things must be obserued. The first, that it is sufficient to certifie and assure vsus of our saluation. For if the testimonie of two or three witnesses establish a truth among men, then 35much more the testimonie of God. The second is, that this testimonie may be certenly knowne; els it is no testimonie vntounto vsus. The third is, that this testimonie is found and perceiued in the vse of the word, praier, sacraments. The last …, that it is especially p. 126giuen and felt in the time of great danger and affliction. For when by reason of miserie and trouble, we know not to pray as we ought, then the spirit makes request for vsus with groanes that cannot be vttered. Rom. 8. 26. And in afflictions, Paul saith, the louelove of God is shedde abroad in our hearts. Now 5then, if God giuegive to them that turne vntounto him a testimonie that they are the children of God: they for their parts, are by speciall faith to beleeue it. The third ground is this. A speciall faith may be gathered, partly vponupon things generally reuealed in the word of God, and partly vponupon sense, obseruation, and 10experience: the same things beeing reuealed generally in the word, and particularly by experience. VponUpon this ground may we truly conclude the forgiuenes of our sinnes, & the saluation of our soules, on this manner: He which beleeueth, hath the forgiuenes of his sinnes: but I beleeue in Christ (saith he which 15beleeueth:) therefore my sinnes are forgiuen me. The maior or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimonie of the conscience, which is a certen Testimonie. For Paul saith. This is my reioycing, the testimonie of my conscience. 2. Cor. 1. 12. And the conclusion, 20is the conclusion of speciall faith. If this be not a good and sufficient ground, there is almost no speciall faith in the world.

Lastly, we are to consider the degrees of Apprehension, and they are two: there is a weake apprehension, and there is a strong 25apprehension, is there is a weake and a strong faith. The weake faith, and apprehension is, when we endeauour to apprehend. This endeauour is, when we bewaile our vnbeleefe, striue against our manifold doubtings, will to beleeue with an honest heart, desire to be reconciled to God, and constantly vse the 30good meanes to beleeue. For God accepts the will to beleeue for faith it selfe, and the will to repent for repentance. The reason hereof is plaine. EueryEvery supernaturall act presupposeth a supernaturall power, or gift: and therefore the will to beleeue and repent, presupposeth the power and gift of faith, and repentance 35in the heart. It may be obiected, that in the mindes of them that beleeue in this manner, doubtings of Gods merciemercy abound. Ans. Though doubtings abound neuer so, yet are they not of the nature of faith, but are contrarie to it. Secondly, we must put difference between true apprehension, & strong apprehension, p. 127and strong apprehension. If we truly apprehend, though not strongly, it sufficeth. The palsie-hand is able to receiue a gift, though not so strongly as an other. The man in the Gospel said, Lord, I beleeue, helpe mine vnbeleefe, Mar. 9. 24. that is, helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe, then faith. This is the common 5faith of true beleeuers. For in this world, we rather liue by hungring and thirsting, then by full apprehending of Christ: and our comfort stands rather in this, that we are knowne of God, then that we know God.

The highest degree of faith is, a full perswasion of Gods 10merciemercy. Thus saith the holy Ghost, that Abraham was not weake through vnbeleefe, but strong in faith, Rom. 4. 20. But wherein was this strength? In that he was fully perswaded, that God, which had promised would also performe it. This measure of faith is not incident to all beleeuers, but to the Prophets, Apostles, martyrs; 15and such as hauehave beene long exercised in the schoole of Christ. And this appeares by the order, whereby we attaine to this degree of faith. First, there must be a knowledge of Christ: then followes a generall perswasion of the possibilitie of pardon, 20and merciemercy, whereby we beleeue that our sinnes are pardonable. An example whereof we hauehave in the prodigall child, Luk. 14. 18. After this, the H. Ghost worketh a will and desire to beleeue, and stirres vp the heart to make humble and serious inuocation for pardon. After praier instantly made, followes a setling and quieting of the conscience, according to the promise, 25Math. 7. 7. Knocke, it shall be opened, seeke ye shall finde, aske ye shall receiue. After all this, followes an experience in manifold obseruations of the mercies of God, and louelove in Christ: and after experience, followes a full perswasion. Abraham had not this full perswasion, till God had sundrie times spoken to 30him. Dauid, vponupon much triall of the merciemercy, & fauour of God, growes to resolution, and saith, Psal. 23. 6. Doubilesse kindnes and merciemercy shall follow me all the daies of my life.

This distinction of the degrees of faith, must the rather be obserued; because the Papists suppose that we teach, that eueryevery 35faith is a full perswasion, and that eueryevery one among vsus hath this perswasion. Which is otherwise. For certentie we ascribe to all faith, but not fulnes of certentie. Neither doe we teach, that all men must hauehave a full perswasion, at the first.

p. 128The vse. If that be the right faith, which apprehends and applies Christ vntounto vsus, then is it a poore and miserable faith of the Papist, to be baptized, and withall to beleeue as the church doth, when it is not knowne what the Church beleeues.

Of the same kind is the faith of the multitude amōg vsus, whose faith is their good meaning, that is, their fidelitie, and truth in 5their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last daies. For though the merit of Christ be apprehended by faith, yet is not the efficacie of his death: and that appeares by the bad and vnreformed liues of 10them that professe the Gospel. Indeede, many say they hauehave and euer had, a strong perswasion of Gods merciemercy: but in the most of them it is but a strong imagination: for their faith was conceiued without the word, praier, sacraments: and it is seuered from Good life. We are then all of vsus carefully to seeke 15for this true and liuely faith. And the rather, because faith and repentance, are possible to all that by grace doe will it. Nay, they which will to beleeue and repent, hauehave begunne to beleeue and repent: God accepting the will for the deede. Luk. 11. 13. 20And hauing attained to a measure of true faith, we must goe on and seeke to iustifie our selues: but yet (as S. Iames teacheth, c. 2.) iustifie our faith by good workes: and then shall our faith be a meanes to iustifie vsus, in life and death.

The second point to be considered concerning faith, is the manner how it iustifieth. The Papists teach, that it iustifieth, 25because it stirreth vp good motions and good affections in the heart, whereby it prepareth and disposeth man, that he may be fit to receiue his iustification: againe, because it beeing an excellent vertue meriteth that God should iustifie. But this is 30false which they say. For if faith iustifieth by disposing the heart, then there must be a space of time betweene iustification and iustifying faith: but there is no space of time betweene them. For so soone as a man beleeues, he is presently iustified. For eueryevery beleeuer hath the promise of remission of sinnes and life euerlasting. Againe, in the case of iustification, Paul opposeth 35beleeuing and doing: faith, and workes of the law: faith therefore doth not iustifie as a worke, or as an excellent vertue, bringing forth many diuine and gratious operations in vsus. Nay the proper action of faith, which is Apprehension, doth not iustifie p. 129of it selfe: for it is imperfect, and is to be increased to the ende of our daies.

Faith therefore iustifieth, because it is an instrument to apprehend, and applie that which iustifieth, namely, Christ and his obedience. As the Israelites stung of fierie serpents were cured, so are we saued: Ioh. 3. 16. the Israelites did nothing at 5all, but onelyonly looke vponupon the brasen serpent; so are we to doe nothing for our iustification and saluation, but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie. It is the propertie of true religion to depresse nature, and to exalt grace: and this is done 10when we make God, the onelyonly worker of our saluation, and make our selues to be no more but receiuers of the merciemercy and grace of God by faith, & receiuers not by nature, but by grace, reaching out the beggers hand, namely our faith in Christ, to receiue the gift or almes of merciemercy.

The last point is, that faith alone iustifieth. For here Paul saith, that we are iustified by faith, without the workes of the law: and that is as much as if he had said, by faith alone. Some Papists to helpe themselues translate the words of Paul thus, Knowing that a man is not iustified by the workes of the law, [foreign] if not by 20faith, that is, except faith goe withall: then if faith be ioyned with workes, (say they) workes iustifie. I answer, that this manner of translation corrupteth the text. For [foreign] must here be translated, but: as appeares by the wordes following, We hauehave beleeued in Christ, that we might be iustified by faith in Christ without 25the workes of the law. We cannot doe more in the curing of our spirituall diseases, then in the curing of the diseases of our bodie: of which Christ saith, OnelyOnly beleeue, Mark. 5. 36. When Abraham abounded both in faith and works, Rom. 4. it is said, that he was iustified by faith without workes.

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

Secondly, we learne, that a man is iustified by the meere merit of Christ: that is, by the meritorious obedience, which he wrought in himselfe, and not by any thing wrought by him in p. 130vsus. Here then our merits, and satisfactions, and all inward iustice, is excluded from the iustification of a sinner. To this end Paul saith, that we are iustified freely by the redemption that is in Christ, Rom. 3. 24. that we are made the iustice of God in him (and not in vsus.) 2. Cor. 5. 21. that he gaue himselfe to deliuer vsus, Gal. 1. 54. that he hath purged our sinnes by himselfe, Heb. 1. 3. and not by any thing in vsus. Hence it appeares, that the Papists erre, and are deceiued, when they teach that Christ did merit, that we might merit, and satisfie for our selues: for then we should not be iustified by our faith alone.

Thirdly, hence we learne, that a sinner is iustified by meere faith: that is, that nothing within vsus concurres as a cause of our iustification, but faith; and that nothing apprehends Christs obedience for our iustification, but faith. This will more easily appeare, if we compare faith, hope, and louelove. Faith is like an 15hand, that opens it selfe to receiue a gift, and so is neither louelove, nor hope. LoueLove is also an hand, but yet an hand that giues out, communicates, and distributes. For as faith receiues Christ into our hearts: so louelove opens the heart, and powers out praise and thanks to God, and all manner of goodnes to men. Hope 20is no hand, but an eye that wishly looketh, and waiteth for the good things, which faith beleeueth. Therefore it is the onelyonly propertie of faith to claspe and lay hold of Christ, and his benefits.

It is obiected, that true faith is neuer alone. I answer thus. 25Faith is neuer alone in the person iustified, nor in godly conuersation: but is ioyned with all other vertues. Yet in the act, and office of iustification, it is alone. The eye in the bodie is not alone: beeing ioyned with all other parts, hand, foote, &c. neuerthelesse, the eye in seeing is alone. For no part of the bodie 30seeth, but the eye.

Secondly, it may be obiected, that beeing iustified by faith alone, we are saued by faith alone: and so may liue as we list. I answer, faith must be considered as an Instrument, or as a way. If it be considered as an instrument to apprehend Christ to 35our saluation, we are onelyonly saued by faith, on this manner. Yet if faith be considered as a way, we are not onelyonly saued by faith. For all other vertues and workes are the way to life as well as faith, though they be not causes of saluation.

Thirdly, it is obiected, that not onelyonly faith, but also the sacraments p. 131serue to applie Christ: I answer, they are saide to applie, in that they serue to confirme faith, whole office is to applie. And here let vsus take notice of the errour of the Papists, who teach that our satisfactions, serue to applie the satisfaction of Christ, and the sacrifice of the Masse, to applie the sacrifice of Christ vponupon the crosse: whereas nothing indeede applies but 5faith.

In the sixt place, we are to consider the kindes of iustification. The Papists make two: one, when a man of an euill man is made a good man: the second, when a good man is made 10better: and this, they say, is by workes. But it is false which they teach. For the Iewes which were borne an holy and peculiar people to God, by meanes of the couenant, were iustified (as Paul here saith) by faith, without workes. Againe, he saith, that the very ende of our beleeuing is, that we may be iustified by faith 15without workes. Therefore there is one onelyonly iustification, and no more: and that by faith without workes.

The seuenth point is, the ground of this doctrine of iustification by faith without workes. And it is laid downe in the end of the 16. verse, No flesh shall be iustified by the workes of the law. 20And this ground is taken, as I suppose, from Psalme 143. v. 2. It may be alleadged, that Dauid saith thus, No flesh shall be iustified in thy sight, and that the other words, [by the workes of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the old Testament, applie them, and expound 25them, and hereupon sometime adde words without adding to the sense. Moses saith, Him shalt thou serue. Deut. 6. 16. Christ alleadging the same wordes, saith, Him onelyonly shalt thou serue, Math. 4. 10. Dauid saith, Sacrifice and burnt offering thou wouldest not, but mine eares hast thou pearced, Psal. 40. 7. the author to 30the Hebrewes citing this text, saith, Sacrifice and burnt offering thou wouldest not, but a bodie hast thou fitted me, Heb. 10. 5. And thus the pearcing of the eare is explaned. For indeede it signifies to be made obedient: and to this ende was a bodie giuen to Christ, that he might obey his fathers will.

The eight, and last point is, the practise of them that are iustified, and that is to beleeue, or put their trust in Christ. Trust in the Lord (saith the Prophet) and ye shal be assured; 2. Chron. 20. 20. And Salomon saith, Roll your care on the Lord, Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and p. 132stablished. Psal. 117. 7, 8. For the better practise of this dutie, two rules must be remembred. The one is, that faith and the practise thereof, must raigne in the heart, and hauehave all at command. We must not goe by sense, feeling, reason, but we must shut our eyes, and let faith keepe our hearts close to the promise 5of God. Nay faith must ouerrule nature, and command nature, and the strongest affections thereof. Thus Abraham beleeued against hope, and by faith was content to offer his naturall and onelyonly begotten sonne. Hebr. 11. If faith ouerrule nature, then much more must it hauehave all the lusts and corruptions 10of nature at command. The second rule is, that when we know not what to doe, by reason of the greatnes of our distresse, we must then fixe our hearts on Christ without seperation. He that climes vp a ladder, or some steepe place, the higher he goes, the faster he holds. 2. Chron. 20. 12. Iob. 13. 12. 15Hence is true comfort. Psal. 27. 13.

17 And if while we seeke to be made righteous by Christ, we our selues are found sinners, is Christ 20the minister of sinne? God forbid.

For the better vnderstanding of the latter part of this chapter, it must be obserued, that Paul directs his speach not onelyonly 25to Peter, but also to the Iewes that stood by, beeing maintainers of iustification by the law.

Some thinke, that in this verse Paul makes an obiection in the person of the false Apostles, on this manner. If we be iustified by Christ alone, without the obseruation of the law, then 30there is no difference betweene vsus Iewes and the Gentiles; but we are as deepe sinners as they: and if this be so, then Christ is the minister of sinne. And then they say, to this Paul answers, God forbid. But I somewhat doubt, whether this be the sense of the words, because Paul doth not make a direct confutation of 35this obiection in the words following.

Therefore I rather suppose, that Paul continues his former speach, euen to the ende of the chapter: and that in these words he vseth a third reason, to disswade Peter from haulting, betweene the Iewes and Gentiles. And the reason will the better p. 133appeare, if we search the meaning of the words. If, while we be iustified by Christ, that is, by faith in Christ, without the workes of the law. We are found sinners, that is, found in our sinnes, not fully iustified, but are further to be iustified by the workes of the law. Is Christ the Minister of sinne? that is, doth it not hence follow, that Christ ministred vntounto vsus occasion of sinne, in that 5he hath caused vsus to renounce the iustice of the law? God forbid, that is, ye doe all hold it with me as a blasphemie, that Christ should be the minister of sinne.

The argument then is framed thus. If beeing iustified by Christ, we remaine sinners, and are further to be iustified by 10the law, then Christ is the minister of sinne: but Christ is no minister of sinne: therefore they which are iustified, neede not further to be iustified by the law.

The vse. First, we learne hence, that it is a blasphemie to make Christ the minister of sinne, who is the minister of righteousnes, 15yea iustice it selfe. Isa. 53. 11. Dan. 9. 25. He brings euerlasting righteousnes. Ioh. 1. He is the lambe of God that takes away the sinnes of the world. Of this all the Prophets giuegive testimonie. Act. 10. 43. Therefore Atheists are no better then deuills, 20that recken him among the false Prophets of the world. And many of them that professe Christ are greatly to be blamed, that make Christ the greatest sinner in the world: because Christ died for them: therefore they prefume of merciemercy, and take libertie to liue as they list.

Againe, Paul here teacheth, that they which are iustified by Christ, are perfectly to be iustified; and neede not further to be iustified by any thing out of Christ; as by the workes of the law. It may be obiected, that they which are iustified feele themselues to be sinners. Rom. 7. 14. Ans. The corruption of 30original sinne, is in them that are iustified: yet is it not imputed to them by God, and withall, it hath receiued his deadly wound by the death of Christ. Therefore they which are iustified, are not reputed sinners before God. Againe, it may be obiected, that they which are iustified, must confesse themselues to be sinners to the very death. Ans. Confession of sinne is not 35a cause, but a way for the obtaining of pardon. Prou. 28. 14. 1. Ioh. 1. 9. The vncouering of our sinnes is the way to couer them, before God. The sinnes therefore of men iustified, vponupon their humble and serious confession, are not sinnes imputed, p. 134but couered.

VponUpon this doctrine it followes, that there is not a second iustification, by workes, as the Papists teach. For he that is iustified by Christ, is fully iustified, and neede not further be iustified by any thing out of Christ, as by the law. Againe, the same 5persons teach, that our sinnes are done away by the death of Christ, and we iustified in our baptisme: and that if we fall, and sinne after baptisme, we must doe workes of penance that we may satisfie Gods iustice, and be further iustified by our works and sufferings. But then, by their leaues, after we are iustified 10by Christ, we are found sinners, and we are further to be iustified, by our owne workes. Now this is the point, which Paul here confuteth.

Againe, by this doctrine we learne, that Christ alone is by himselfe sufficient, for our iustification. In him (saith Paul) are 15we complete, Col. 2. 14. He is a well of grace and life neuer dried vp. Ioh. 4. 14. Thirdly, we must content our selues with him alone, and with his obedience for our iustification, despising (in respect of him) all merits, and satisfactions done by man.

Lastly, here we see what must be the care of men in this 20world, namely, to seeke to be iustified by the faith of Christ. It was Pauls principall desire to be found in Christ, hauing not his owne righteousnes, but the righteousnes which is by the faith of Christ. Phil. 3. 10. The like desire should be in vsus all.

18 For if I build againe the things, 25which I hauehave destroied, I make my selfe a transgressour.

By things destroyed, Paul meanes the workes, or the iustice of 30the law, as appeares by the next verse following, where rendering a reason of this he saith, by the law I am dead to the law.

These words, depend on the former thus. Paul had said before, that Christ was not a minister of sinne vntounto vsus: and here 35he prooues it thus. He that builds, the iustice of the law which he hath destroied, is a minister of sinne, or makes himselfe a sinner: but the Iewes, and Peter by his example build the iustice of the law, which they hauehave destroied, and so doth not Christ: therefore the Iewes, and Peter, make themselues sinners, p. 135and Christ doth not make vsus sinners.

Here let vsus obserue the modestie and meeknes of Paul. The things which he speakes, concerne Peter, and the Iewes: yet least he offend them, he applies them to himselfe. This care, not to offend, was in Christ: who was rather willing to depart 5frō his right, then to offend. Matth. 17. 27. And Paul biddes vsus please all men in that which is good.

Here againe it is Pauls doctrine, that we make our selues offendours, when we build that which we hauehave lawfully destroied. Thus Teachers are great offenders, when good doctrine is 10ioyned with bad conuersation. For good doctrine destroies the kingdome of darknes, and bad conuersation builds it vp againe. Thus rulers are great offenders when good counsell, and bad example goe together. For good counsell beats downe wickednes, and bad example sets it vp againe. Thus beleeuers 15in Christ are great offenders, when reformed religion, and vnreformed life are ioyned together, as often they are. For then vnreformed life builds the kingdome of sinne, which Christ hath destroied.

Further, we are here taught to be constant in that which is 20good, Tit. 1. 9. and to hold fast the Gospel which we professe. We hauehave put vnderunder foote the Popish religion for this many yeares: our dutie is to be constant herein, and no way to build either in word, or deede, that which we hauehave to the vttermost of our power destroied.

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

In these words, Paul sets downe a second reason, to prooue Christ to be no minister of sinne, in abolishing the iustice of the law. And the reason is framed thus: We Iewes, iustified by Christ, are dead to the law, not to liue as we list, but to liue to 35the honour of God. Therefore Christ in taking away the iustice of the law, is not the minister of sinne.

Here three points are propounded: the first is, that the person iustified, is dead to the law: the second, that he is dead to the law by the law: the third, that he is dead that he may liue p. 136vntounto God.

For the better vnderstanding of the first point, we must seach what is meant by dying to the law. Here the law is compared to an hard and cruell master: and we to slaues, or bondmen: who so long as they are aliue, they are vnderunder the dominion, and at the command of their masters: yet when they are 5dead, they are free from that bondage, and their masters hauehave no more to doe with them. Here then, to be dead to the law, is to be free from the dominion of the law. And we are free, in foure respects. First, in respect of the accusing, and damnatorie 10sentence of the law. Rom. 8. 1. Secondly, in respect of the power of the law, whereby as an occasion it prouoketh and stirreth vp the corruption of the heart in the vnregenerate. Rom. 7. 8. Thirdly, in respect of the Rigour of the law, whereby it exacteth most perfect obedience for our iustification. Thus Paul 15here saith, that he is dead to the law. Lastly, in respect of the obligation of the conscience, to the obseruation of Ceremonies. Col. 2. 20. Thus are all persons iustified by the faith of Christ free from the law.

Hence we learne, that the Papists erre, and are deceiued, 20when they teach, that the Law and the Gospel are one for substance of doctrine. For then they which are iustified by Christ, should not onelyonly be dead to the law, but also to the Gospel. Now the Scripture saith not, that persons iustified are dead to the Gospel.

They erre againe, in that they teach, that persons iustified 25by the merit of the death of Christ, are further to be iustified by the workes of the law. For he that is iustified by Christ, is dead to the law: but if we be iustified by workes, then are we by Christ made aliue to the law.

Thirdly, here we see how long the dominion of the law 30continueth, and when it endeth. The law raignes ouer all men without exception, till they be iustified. When they once beginne to beleeue in Christ, and to amend their liues, then the dominion of the law ceaseth, and they then are no more vnderunder 35the law, but vnderunder grace. Here all such persons as liue in the securitie and hardnes of their hearts, are to be admonished to repent of their sinnes, and to beginne to turne vntounto God. For they must know, that they liue vnderunder a most hard and cruell master, that will doe nothing but accuse, terrifie, & condemne p. 137them, and cause them to runne headlong to vtter desperation. And if they die beeing vnderunder the law, they must looke for nothing but death and destruction without merciemercy. For the law is mer…ilesse. This consideration serueth notably to awake them that are dead in their sinnes. Againe, all such as with true and honest hearts hauehave begunne to repent and beleeue, let them be 5of good comfort. For they are not vnderunder the dominion of the law, but they are dead to the law, and vnderunder grace, hauing a Lord, who is also their mercifull Sauiour, who will giuegive them protection against the terrours of the law, and spare them as a 10father spares his child that serues him, and not breake them though they be but as weake and bruised reedes, and as smoaking flaxe.

The second point is, touching the meanes of our death to the law, and that is, the Law. Here some by the law, vnderstand 15the law of faith, that is, the Gospel. Rom. 3. 27. And they make this to be the meaning of the words, By the law of Christ, that is, by the Gospel, I am dead to the Law of Moses. But this sense, though it be a truth, yet will it not stand in this place. For it is the question, whether by the gospel we be freed from the law? 20Now Paul, a learned disputer, would not bring the question to prooue it selfe. Therefore, I take the true meaning of the words to be this: By the law of Moses, I am dead to the law of Moses. It may be demanded, how this can be, considering the law is the cause of no good thing in vsus? For it is the ministerie of death 25and condemnation. 2. Cor. 8. 7. 9. Againe, that which the law cannot reueale, it cannot worke: but the law neither can, nor doth reueale faith in Christ, the death to the law, nor repentance, &c. therefore the law is no cause to worke them. It may peraduenture be said, that the law workes repentance, and sorrow 30for sinne. I answer, there is a double Repentance. One Legall, the other Euangelicall. Legall is, when men hauehave a sight of their sinnes, and withall are grieued for the punishment thereof. This repentance is wrought by the ministerie of the law: it was in Iudas: and it is no grace of God; but of it selfe it is the 35way to hell. Euangelicall Repentance is, when beeing turned by grace, we turne our selues to God. This repentance is a gift of grace, and is not wrought by the law, but by the ministerie of the Gospel. Again, there is a Legall sorrow, which is a sorrow for sinne, in respect of the punishment: this is no grace, and it p. 138is wrought by the law. Euangelicall sorrow, is sorrow for sinne, because it is sinne. This indeede is a grace of God; but it is not wrought by the law, but by the preaching of mercy and reconciliation: and it followes in vsus vponupon the apprehension of Gods merciemercy by faith. The law then beeing the cause of no good thing in vsus, it may be demanded (I say) how we should be dead 5to the law, by the law? Ans. Though the law be not a cause of this death to the law, and so to sinne: yet it is an occasion thereof. For it accuseth, and terrifieth, and condemneth vsus: and therby it occasioneth, or vrgeth vsus to flie vntounto Christ, who is the 10cause that we die vntounto the law. As the needle goes before, and drawes in the third, which sowes the cloth; so the law goes before, and makes a way that grace may follow after, and take place in the heart. Thus must this place be vnderstood, and all other places that speake of the law in this manner: as Rom. 157. 8. &c.

The third point is, touching the ende of our death to the law: and that is, that we may liue to God. It may be demanded, what life this is, whereby we liue to God? Ans. There is a naturall, and a spirituall life. Naturall life is that, which we receiue 20from Adam by generation: and it is the function of naturall faculties, in liuing, moouing, vse of senses, and reason. Spirituall life, is that which we receiue from Christ by regeneration: and it is the action, motion, or operation of the spirit in vsus. This life is called by Paul, the life of God, Eph. 4. 18. And this is the life 25which he speakes of in this place. And it is described by many things. First, by the ende, and vse of it. For it serues to make vsus to liue to God, that is, to the honour and glorie of God. And we liue to God by liuing wisely, godly, iustly. Tit. 3. 12. Wisely, in respect of our selues: godly, in respect of God: iustly, in respect of 30men:

That we may liue wisely, we must obserue two rules. The first: we must labour with all diligence, and with all speede, that we may be worthie to stand before the sonne of man at his comming. And therefore we must labour to be in Christ, 35hauing true faith and good conscience. Eph. 5. 15. Luk. 21. 36. Consider also the example of Paul. Act. 24. 16. It is true wisdome to be wise for our soules, and for euerlasting happines: and it was the follie of the foolish virgins, that they did not surnish themselues with the oyle of grace in time conuenient. p. 139The second rule: we must in this world come as neere heauen and the happines of life euerlasting, as may be. Psal. 3. 14. And for this cause we must ioyne our selues to the assemblies where the word is preached, praier made, and sacraments administred: for there is the gate of heauen. Consider the practise of Moses, Heb. 11. 25, 26. and of Dauid, Psal. 84. 10. Againe, beeing 5absent from heauen both in bodie and soule, yet we must hauehave our conuersation there, by the cogitation of our mindes, and by the affections of our hearts. Phil. 3. 21.

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

The second: we must take knowledge of the will of God in all things, whether it be reuealed in the word, or by 20any euent. It is not enough to know Gods will, but when time and place serues, we must acknowledge it. Rom. 12. 2. Col. 1. 10.

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

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

The fifth: in all our miseries and aduersities, we must be silent 30in our hearts, by quieting our wills in the good will of God. Psal. 4. 4. Examine your selues, and be still. Psal. 37. 7. be silent to Iehoua. Consider the example of Aaron, Leuit. 10. 3. of Dauid, Psal. 39. 9. of the Iewes, Act. 11. 18.

The sixth: in all things we doe or suffer, we must depend 35on the goodnes, prouidence, and merciemercy of God, for the successe of our labours, and for ease or deliuerance out of miserie. This is to liue by faith: and, as Peter saith, 1. Pet. 3. 17. to sanctifie God in our hearts.

p. 140The last: in all things we must giuegive praise and thankes to God: and that for our miseries, and afflictions, Iob 1. 22. for in them, God mingles his iustice, with merciemercy, whereas he might vtterly condemne vsus.

That we may liue iustly in respect of men, two rules must be 5obserued. The first: we must make God in Christ, our treasure and our portion, and his fauour and blessing, our riches. Then shall not the vile sinnes of auarice, and ambition, beare sway in vsus: and then shall we learne with Paul to be content in any estate, Phil. 4. 11. because howsoeuer the world go, we hauehave 10our portion and treasure. The second, we must louelove God in louing of man: and serue him in doing seruice to men by the offices and duties of our callings. They which labour in their callings for this end to get riches, honours, and to set vp themselues in this world, prophane their callings, and practise iniustice. 15For not selfe louelove, but louelove to God, in duties of louelove to men, must beare sway in all our actions.

Thus we see what it is to liue to God. Now we are all to be exhorted, to order our liues in this manner. For first of all, we are Gods: and therefore we must glorifie God both in our bodies 20and soules, 2. Cor. 6. 20. Secondly, the end of our iustification and redemption is, that we may liue to God. And it is great wickednes to peruert the order of God, by liuing to our selues and the iusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spirituall and a renewed life: the second 25in death, when the bodie goes to the earth, and the soule to heauen: the third, in the last iudgement, when bodie and soule reunited, enter into the presence of God. Therefore that we may be saued, we must liue vntounto God in this life: for we can neuer come to the second degree of life, but by the first. And 30we must not imagine, that we can steppe immediatly out of a leud and wicked life, into euerlasting happines in heauen. Lastly, the grace of God in the ministerie of the Gospel hath appeared, and long taught vsus, and called vponupon vsus, to liue vntounto God. Therefore vnlesse we be ashamed and confounded for 35our sinnes, and beginne with all speede to liue vntounto God, it will be worse with vsus, then with Sodom and Gomorrha, and many other nations.

20 I am crucified with Christ: p. 141Thus I liue, yet not I any more, but Christ liues in me. And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath 5loued me, and giuen himselfe for me.

Whereas Paul said before, I am dead to the law, here he declares the reason of it, when he saith, I am crucified with Christ. 10Againe, here Paul sets downe the true preparation to spirituall life. For God first kills, and then he makes aliue. And the measure of spirituall life, is according to the decay of originall sinne. This preparation, stands in two things: the first is, fellowship with Christ in his crosse, and Passion, in these words, 15I am crucified with Christ. The second, is Ab…egation, or Annihilation (as some call it) in these words, Not I any more.

I am crucified with Christ.

For the better vnderstanding of these words, we must obserue, 20first, that Paul speakes not this of himselfe particularly, but he speakes in the person of the Christian Iewes, before whome he now reasoneth with Peter: nay in the person of all beleeuers. For all that beleeue are buried into his death. Rom. 6. 4. Secondly, it must be obserued, that Paul speakes this of himselfe 25not as he is a man consisting of bodie and soule, but as he is a sinner carrying about him the bodie of sinne. Rom. 6. v. 6. Further, it may be demanded, vponupon what ground he should say, I am crucified with Christ? Ans. There be two reasons of this speach. One is, that Christ vponupon the crosse, stood not as a 30priuate person, but as a publicke person, in the roome, place, and stead of all the Elect: and therefore when he was crucified, all beleeuers were crucified in him; as in the Parlament, when the Burgesse giues his voice, the whole corporation is said to consent by him, and in him. The second reason is this. In the 35conuersion of a sinner, there is a reall donation of Christ, and all his benefits vntounto vsus: and there is a reall vnion, whereby eueryevery beleeuer is made one with Christ. And by vertue of this vnion, the crosse and passion of Christ, is as verily made ours, as if if we had beene crucified in our owne persons. Hereupon p. 142Paul saith in the time present, I am crucified with Christ; There are like phrases in Paul, We are dead with Christ: we are risen with him: we sit with him in heauenly places. Eph. 2. 6. Col. 3. 1. and they are in the same manner to be expounded. Moreouer, the benefits that arise of this communion with Christ in his 5passion, are two. One is, Iustification from all our sinnes, Rom. 6. 7. The second, is Mortification of sinne by the vertue of the death of Christ, after we are ingrafted into him. Thus much of the meaning.

The vse. Superstitious persons take occasion by the passion 10of Christ, to stirre vp themselues to sorrow, compassion, and teares, by considering the pitifull handling of Christ, the sorrow that pearced the heart of the virgin Marie, and the crueltie of the Iewes. But this is a humane vse, that may be made of eueryevery historie.

The right vse is this: we are in minde and meditation to consider Christ crucified: and first, we are to beleeue, that he was crucified for vsus. This beeing done, we must goe yet further, and as it were spread our selues on the crosse of Christ, beleeuing and withall beholding our selues crucified with him. 20Thou wilt say, this is a hard matter, I cannot doe it. I say againe, this is the right practise of faith: striue therefore to be setled in this, that the bodie of thy sinne is crucified with Christ. Pray instantly by asking, seeking, knocking, that thou maist thus beleeue. This faith, and perswasion, is of endles vse. First, it is 25the foundation of thy comfort. If thou beleeue thy selfe to be crucified with Christ: thou shalt see thy selfe freed from the dominion of the law and sinne, from hell, death, and condemnation; and to thy great comfort shall see thy selfe to triumph ouer all thy spirituall enemies. For this Christ doth, Col. 2. 14. 30and thou dost the same, if thou be setled in this, that thou art crucified with him. Secondly, vponupon this perswasion, thou shalt feele the vertue of the death of Christ to kill sinne in thee, and to raise thy dead soule to spirituall life. When the Sunamites child was dead, Elisha went and lay vponupon him applying face to 35face, hand to hand, and foote to foote: and then his flesh waxed warme, and reuiued, 1. King. 4. 34. euen so applie thy selfe to Christ crucified, hand to hand, foote to foote, heart to heart; and thou shalt feele in thy selfe a death of sinne, and the heat of spirituall life to warme and inflame thy dead heart. Thirdly, if p. 143thou beleeue thy selfe to be crucified with Christ, thou shalt see the lēgth, the breadth, the height, the depth of the louelove of god in Christ. For thy sinnes are the swords, and the speares that crucified Christ: and yet thou hast all the benefit of his passion. Lastly, if thou canst beleeue that thou art crucified with Christ, thou shalt further be assured, that he is partner with 5thee in all thy miseries and afflictions, to ease thee, and to make thee to beare them. 1. Pet. 4. 13. Col. 1. 24.

The duties hence to be learned, are these. First, if thou be crucified with Christ, then must thou applie thy heart to crucifie 10the bodie of corruption in thee, by praier, fasting, by auoiding the occasions, by abstaining frō the practise of sinne, and by all good meanes. Behold a man hanged vponupon a gybbet. Thou seest he hath satisfied the law: and there is no further iudiciall proceeding against him: and withall thou seest 15how he ceaseth from his thefts, murders, blasphemies: euen so if thou canst behold thy selfe spred vponupon the crosse of Christ, and crucified with him, there will be in thee a new minde and disposition, and thou wilt cease from thine old offences. Againe, beeing crucified with Christ, thou must be conformable 20to Christ in thy sufferings. He suffered in louelove; and the more his passion increased, the more he shewed his louelove: euen so in thine afflictions and sufferings, thy louelove to God & man must be increased, though man be the cause of thine afflictions. Secondly, Christ suffered in obedience: Not my will, but 25thy will be done: euen so in all thy sufferings, thou must resigne thy selfe to God, and quiet thy selfe in his will. Thirdly, Christ suffered in all humilitie, humbling himselfe to the death of the crosse: euen so we, in, and vponupon our afflictions, are to humble our selues vnderunder the mightie hand of God, confessing our 30sinnes, and intreating for pardon. Fourthly, he suffered in faith as man depending on his fathers goodnes, euen in the middest of his passion: euen so are we to doe. Fifthly, he went on constantly in his sufferings to the very death: euen so are we to suffer in the resisting of sinne euen vntounto the shedding of 35our blood. Lastly, the principall care of Christ was, to see the fruit of his sufferings: so when we are distressed, our care must rather be to see the fruit of our distresse, then to seeke deliuerance. This conformitie with Christ in his passion, is an infallible worke and token of the child of God, and a signe that we p. 144are crucified with Christ.

Againe, here we are to take notice of the false faith of many men. They can be content to beleeue that Christ was crucified for them: but there they make a pause: for they doe not beleeue that they are crucified with Christ. Their faith therefore is but halfe a faith: and their profession is according. For they 5hauehave the forme of godlines without the power thereof. They thinke that they beleeue the Articles of faith aright: but they are deceiued. For to beleeue in Christ crucified, is not onelyonly to beleeue that he was crucified, but also to beleeue that I am 10crucified with him. And this is to know Christ crucified.

Lastly, here we are to consider the abomination of the Church of Rome. For it most abuseth that, which is the greatest treasure in the world, namely, Christ crucified. For they make a very Idol of him, in that they worship him in, at, and before painted, and carued Crucifixes. For there is no such 15Christ in heauen or in earth, that wil be present when we pray, and heare vsus at Crucifixes. Againe, they giuegive Latria, diuine honour, to deuised and framed crucifixes: and thus they robbe Christ of his honour.

Thus much of our Communion with Christ in his passion: 20now followes the second part of preparation, namely, Abnegation. J liue, yet not I any more: that is, I liue a spirituall life, yet not as I as a naturall man. For in that regard, I carrie my selfe as a man crucified, or after the manner of a dead man, suffering 25nothing that is in me by nature, to raigne in me, that Christ alone may liue and raigne in me. Here is a notable dutie to be learned: we beeing crucified with Christ, must carrie our selues as men crucified: and that in three respects. First, in respect of corruption of sinnefull nature. For in regard of our 30sinnes, we are to esteeme our selues vnworthie of meat, drinke, sleepe, breathing: yea we are to esteeme ourselues to be as vile as any of the creatures vponupon earth: and we are to denie vngodlines, and worldly lusts, not suffering any of them to raigne ouer vsus. Secondly, we must carrie our selues as dead men, in respect 35of the good things that belong to nature, as honours, riches, pleasures, friends: all which in respect of preparation of minde, we must daily forsake for Christs sake, not suffering any of them to take place in our hearts. Lastly, we must be as dead men in respect of our owne reason and will, and we must tread p. 145them vnderunder foote, making Gods will, our wisdome, and will; and giuing it lordship and dominion ouer vsus, our owne wills in the meane season lying dead in vsus. Thus are we to carrie our selues as dead men: and we are to be carefull of it: that God may hauehave pleasure in vsus we must forget our owne people, and our fathers house. Psal. 45. 10. That we may buy the pearle, we 5must sell all we hauehave, our wills, our affections, and the dearest things in the world. He that would liue when he is dead, must die while he is aliue: and we must now lay out our selues as dead persons. Corruption of nature, reason, and will, must be 10dead in vsus, that Christ alone may liue and raigne in vsus.

The third point concerning spirituall life is, touching the Originall and well-spring thereof, in these words, That Christ may raigne in me. For the better conceiuing whereof, three points are to be obserued. The first, that Christ is not onelyonly the 15Author, with the father & the H. Ghost, but also the Roote of life, hauing life in himselfe that he may conuaie it to all that beleeue in him. He is the true vine, and we are the branches. Ioh. 15. 1. he is an appointed head to his Church. Eph. 1. 22. he is the prince of life. Act. 3. 15. he is a quickning spirit. 1. Cor. 15. 45. 20And in this regard is he said to liue in vsus, namely, as a roote in the branch, or as the head in the members. The second point is, that there must be an Vnion with Christ, before we can receiue life from him, and he liue in vsus. If ye abide in me, and I in you, ye shall bring forth much fruit. Ioh. 15. 4. We must be grafted 25with him, before we can be conformable to his death and resurrection. Rom. 6. 5. And againe, we must be taken out of the wild oliue, and set in the true oliue. Rom. 11. 24. Thus much Paul signifieth, when he saith, Christ liues in me. Of this coniunction, two things must be noted. The first, that it is a 30substantiall vnion: in that the person of him that beleeueth, is vnited to the person of Christ. For we must eate the flesh of Christ, and drinke his blood, before we can hauehave life abiding in vsus, Ioh. 6. 53. and our bodies are members of Christ. 1. Cor. 6. 15. Againe, this Vnion is spirituall, because it is made by the bond 35of one spirit. 1. Cor. 12. 13. By one spirit we are baptised into one bodie. And no man is to maruaile, that we on earth should be ioyned to Christ in heauen. By ciuill contract man and wife are one flesh, though distant many miles asunder: why then may not we be ioyned to Christ by vertue of the couenant of p. 146grace? considering no distance of place can hinder the beeing of the spirit of Christ in vsus. The third point is, that after this vnion with Christ, he must further communicate himselfe vntounto vsus, before we can liue by him, and he in vsus. To this purpose S. Iohn saith, that God hath giuen vsus life: that this life is in the sonne: 5that he which hath the sonne hath life. 1. Ioh. 5. 12. For the conceiuing of this truth, two questions may be demanded. One, in what order Christ giues himselfe vntounto vsus? Ans. Christ first of all, giues his flesh and blood, that is, himselfe: and then secondly, his gifts, namely the efficacie, and merit of his death. The 10institution of the Lords Supper sheweth plainly, that we are not partakers of the benefits of Christ, vnlesse first of all Christ himselfe be giuen vntounto vsus. The second question is, how Christ can be said to liue in vsus? Ans. He is not in vsus in respect of locall presence, but by the supernaturall, and speciall operation of his 15spirit. 1. Cor. 6. 17. The operation of the spirit, is threefold. The first is, when God imputes the righteousnes of Christ to them that beleeue, and withall giues the Right of eternall life, and the Earnest of this right, namely, the first fruits of the spirit. Hereupon iustification is called the Iustification of life. Rom. 5. 20The second is, Viuification by the vertue of the resurrection of Christ. Phil. 3. 10. And this vertue is the power of the Godhead of Christ, or the power of the spirit, raising vsus to newnes of life, as it raised Christ from the death of sinne. And by this power, Christ is said to liue in them that beleeue. The third is, 25the Resurrection of the dead bodie to euerlasting glorie, in the day of iudgement. Rom. 8. 11.

Thus then the meaning of the words is euident: that Christ as a roote, or head, liues in them that are vnited to him, and that by the operation of his spirit, causing them to die vntounto their 30sinnes, and to liue vntounto God. And againe, it must be remembred, that Paul speakes this not priuately of himselfe, but generally in the name of all beleeuers. For he saith, 2. Cor. 13. 5. Know ye not that Christ is in you, except ye be reprobates?

The vse. Hence it followes, that they which are true beleeuers, 35cannot make a practise of sinne: and againe, that they sinne not with the full consent, or swinge of their wills. Because, Christ liues in them, and restraines the will in part. When they sinne therefore, they sinne not of malice, but of ignorance, …. Ioh. 3. 9.John 3:9or infirmitie.

p. 147Secondly, the true beleeuer, cannot wholly fall away from grace: because the life of Christ cannot be abolished. As Christ died but once, and for euer after liues to God: so they that are in Christ, die once to sinne, and liue eternally to God. Rom. 6. 10. The vertue, and power of God, that was shewed in raising Christ to life, is likewise shewed in quickning them that 5doe beleeue. Eph. 1. 19. He therfore that is made aliue to God, dies no more, but remaines aliue as Christ doth.

Thirdly, they which are true beleeuers, are a free and voluntarie people obeying God, as if there were no law to compell 10them. For they hauehave Christ to liue in them. Read Psal. 110. 2. The spirit of life that is in Christ is also in them; and that is their law. Rom. 8. 2. It is the propertie of the child of God to obey God, as it is the nature, and qualitie of the fire to burne when matter is put to it.

It may here be demanded, how we may know that Christ liues in vsus? Ans. By the spirit of God. 1. Ioh. 3. 24. And the spirit is knowne by the motions, and operations thereof. The first whereof, is a Purpose to obey God, according to all his commandements that concerne vsus, with an inclination of our 20hearts to the said commandements. Paul saith, he was sold vnderunder sinne: and yet withall he addes, that he delighted in the law of God according to the inward man. Rom. 7. 23. He that loues God, and keepes his commaundements hath the father and the sonne dwelling in him. Ioh. 14. 23. Let this be obserued. Pharaoh, 25when Gods hand was vponupon him, confessed he was a sinner and his people, and requested Moses, and Aaron, to let the people goe. But after God had withdrawne his hand, he returned to his old course. The like doe sicke men: they make promise to amend their liues, and they request their friends to pray for 30them: but when they are recouered, they forget all their faire promises. The reason is this. There is conscience in them; and by it they know themselues to be miserable sinners: but they want this purpose to obey God, and the inclination to his laws: and therefore indeede they hate not their sinnes, but rather the 35commandement of God. The second operation, and signe of the spirit, is a mind and disposition, like to the mind and disposition of Christ: which is to doe the will of God, to seeke his glorie, and to applie himselfe to the good of men in all duties of louelove. The third and last (to omit many) is to louelove Christ for p. 148himselfe, and to louelove them that louelove Christ, and that because they louelove Christ. This is a true signe, that we hauehave passed from death to life. 1. Ioh. 3. 14. It may here be said, how can Christ be said to liue in vsus, considering we are laden with afflictions and miseries? Where Christ liues, there is no miserie. Ans. In the 5middest of all miseries, the life of Christ doth most appeare. Where naturall life decaies, there spirituall life takes place. 2. Cor. 4. 10. I beare in my bodie the mortification of our Lord Iesus, that the life of Iesus may be made manifest in me. Gods power is made manifest in weaknes. 2. Cor. 12. Againe, it may be said, if 10Christ liued in vsus, we should not feele so many corruptions as we doe. Ans. The life of Christ is conueyed vntounto vsus, by little and little. God hauing wounded and slaine vsus, first bindes vsus vp, then he revives vsus, and the third day he raiseth vsus vp. Hos. 6. 1. Againe, nature feeles not nature, nor corruption feeles corruption, 15but grace: therefore it is the life of Christ in vsus that makes vsus feele the masse, and bodie of corruption.

Furthermore, here we are to take notice of the common sinne of our daies. Men will not suffer Christ to liue in them, and to rule ouer them. It is reputed a small matter; but it is a 20grieuous offence. The Gentiles say, Let vsus breake their bands and cast their cords from vsus. Psal. 2. 2. And it is was the sinne of the Iewes to say, We will not hauehave this man to raigne ouer vsus, Luc. 19. 14. And therefore Christ saith, bring them hither, and slay them before me.

Lastly, here we learne our dutie: and that is so to liue, that we may be able to say with good conscience, that Christ liues in vsus: we must seeke his kingdome aboue all things, and take his yoke on vsus. It will be said, what must we doe that Christ may liue in vsus? Ans. We must vse the meanes appointed, meditation 30of the word, prayer, sacraments: and withall we must spiritually eate the flesh of Christ, and drinke his blood. Ioh. 6. 57. And that we may eate him, we must hauehave a stomacke in our soules like the stomacke of our bodies, and we must hunger and thirst after Christ: and therefore we must feele our owne 35sinnes, and our spirituall pouertie, and hauehave an earnest lust and appetite after Christ, as after meat and drinke. When Sisera was pursued by the armie of the Israelites, he cried to Iael and said, GiueGive me drinke, I die for thirst. Iudg. 4. 19. euen so we beeing pursued by the sentence of the law, by the terrours of p. 149hell, death, and condemnation; must flie to the throne of grace, and crie out, saying, GiueGive me of the tree of life, giuegive me of the water of life: I perish for thirst. Then shall our wretched soules be quickned, and reuiued to euerlasting life. Math. 5. 6. Rev. 21. 6.

In the fourth place, here is set downe the Meanes of spirituall 5life, in these words, And in that I now liue in the flesh, I liue by the faith of the sonne of God, who hath loued me, and giuen himselfe for me. And that the doctrine may the better appeare, I will stand a while to shew the meaning of them. By flesh, is ment the mortall bodie, or the fraile condition of this temporall life. 10Heb. 5. 7. and 1. Pet. 4. 2. And therefore to liue in the flesh, is to liue a naturall life by eating, drinking, sleeping. Further, Paul saith that liuing in the flesh, he liued by faith: and for the better conceiuing of this, two questions may be demanded. The first is, Why a beleeuer is said to liue by faith? Ans. There be two 15causes. First, faith is an Instrument to vnite vsus to Christ: and by meanes of this vnion, we receiue life from Christ: for Christ dwells in our hearts by faith. Eph. 3. 17. Secondly, faith is a Guide, to order and gouerne temporall life, in all good manner according to the will of God. And this faith doth, by a diuine 20kind of reasoning framed in the mind, whereby it vrgeth, and perswadeth to good duties. Rom. 6. 11.

The second question is, How men liue by faith? Ans. The child of God liues a double life in this world: a spirituall, and a temporall. The spirituall stands specially in three things; Reconciliation 25with God: renouation of life: and good workes. Now in our Reconciliation with God, we liue in this world onelyonly by faith. For we hauehave, and enioy pardon of sinnes, imputation of iustice, and acception to life eternall, onelyonly by meanes of our faith. Rom. 4. 4. & 5. 1.

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

Lastly, in the doing of eueryevery good worke, we must liue by our faith. For first there must be a generall faith that the worke in his kind pleaseth God. Rom. 14. 25. Secondly, iustifying faith must giuegive a beginning to the worke. I beleeued, therefore p. 150I spake. Psal. 116. 12. Thirdly, after the worke is done, faith must couer the defects thereof, that it may be acceptable to God. Heb. 11. 5.

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

Likewise, in our afflictions we are to liue by faith. For our faith is to assure vsus, that God according to his promise will giuegive a good issue. 1. Cor. 10. 12. And though all temporall things faile vsus, it makes vsus retaine the hope of merciemercy and of eternall life. Thirdly, it makes vsus waite Gods leisure for our deliuerance. 15Isa. 16. 28.

Lastly, in our Temptations we are not to liue by feeling, but by faith: yea against feeling, to rest on the bare promise of God; when we feele and apprehend nothing but the wrath of God. And thus we see how the beleeuer liues by his faith in 20this world.

It may be said, What is the faith we liue by? Answer is here made: It is the faith of the sonne of God. And sauing faith is so called; because Christ is not onelyonly the Author of it, and the obiect, or matter of it, but also the Reuealer of it. For there was 25a certaine faith in God, which was put into the heart of man in the creation, which also the morall law requireth: but this faith in the Messias, was not knowne till after the fall; and then it was reuealed to the world by the sonne of God.

Againe, it may be saide, What is this faith of the Sonne of 30God? Answer is here made: A faith whereby. I beleeue that Christ hath loued me, and giuen himselfe for me.

These words then thus explaned, are an answer to an obiection, which may be framed thus: Why shouldest thou say, that thou liuest not, but that Christ liueth in thee; considering 35thou liuest in the flesh, as other men doe? Answer is made, Though I liue in the flesh, yet I liue by the faith of the sonne of God.

The vse. Here first of all they are to be blamed, that liue by sense, like beasts: beleeuing no more then they see, and trusting p. 151God no further then they see him. For, if a man whome we see and know, make a promise to vsus, we are comforted: yet if God, who is inuisible make in his word farre better promises (as he doth,) we are not in like sort comforted. Againe, we put too much confidence in meanes. If we hauehave good callings, house, land, liuing, we can then trust in God: but when meanes 5of comfort faile, we are confounded in our selues, as if there were no God. We are like the vsurer, who will not trust the man, but his pawne: euen so we trust not God vponupon his bare word, without a pawne. If he come to vsus with a full hand, and with the pawne of his good gifts, and blessings, we trust him; 10els not.

Againe, they are to be blamed, that liue onelyonly by the guidance of reason. For many dispute thus: I deale truly and iustly with all men, and liue peaceably with my neighbours: therefore God will hauehave me excused. But there must be a better 15guide to euerlasting life; namely, faith in Christ: els shall we misse of our marke.

Thirdly, they deceiue themselues, that thinke they may liue as they list: and call vponupon God when they are dying, and 20so die by faith. It is well if they can die by faith: but that they may so die, they must liue by faith.

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

Moreouer, here we see what we are to doe in perilous times, as in the time of plague, famine, sword, when present death is before our eyes: we must then liue by faith. When Noeh heard of the flood, he prepared such meanes as faith would affoard for the sauing of himselfe, and his familie. Abraham, Isaac, Iacob, 30by faith liued as pilgrimes in a strange land, and were content. Moses left Pharaos court, and feared not the wrath of the king: because by faith he saw him that was inuisible, Hebr. 11. 27. Dauid in the feare of present death, comforted himselfe in the Lord his God, 1. Sam. 30. 6. When Iehosaphat knew not what 35in the world to doe, he lift vp the eyes of his faith to the Lord. 2. Chron. 20. 12. Christ in his agonie and passion of the crosse, by faith commended his soule into the hands of his father. Of the Saints of the New Testament, some were racked, some p. 152were stoned to death, and that by faith. Heb. 11. 36. We must therefore all of vsus, learne to liue by faith: and for this cause we must acquaint our selues with the word, and promises of God; and mingle them with our faith: els shall the life of a man in the world be worse, then the life of a beast.

Againe, in these words [who hath loued me, and giuen himselfe for me] the nature and propertie of iustifying faith is set down, which is to Applie the louelove of God, and the merit of the passion of Christ, vntounto our selues. And therefore the Papists are deceiued, who say, that hope applieth, and not faith. It may be 10alleadged, that Paul speakes these words priuately of himselfe. Ans. He speakes them in the name of all beleeuers, Iewes and Gentiles. For (as we may see in the former verses) that which concerned Peter, and the rest of Christian Iewes, he applies to himselfe, least his speech should seeme odious.

Againe, it may be obiected, that all beleeuers cannot say thus, Christ hath loued me, and giuen himselfe for me. Ans. If the minde be fixed on Christ: and there be also a will and indeauour to beleeue and apprehend Christ; there is faith indeede. For God accepts the true and earnest will to beleeue, for faith. 20We are not saued for the perfection of our faith, but for the perfection of the obedience of Christ, which faith apprehendeth. The Israelites which looked vponupon the brasen serpent with one eye, or with a squint-eye, with halfe an eye, or dimme sight, were healed, not for the goodnes of their sight, but for 25the promise of God. The poore in spirit, are blessed. Now they are poore in spirit, who finde themselues emptie of all goodnes, emptie of true faith, full of vnbeleefe, and vnfainedly desire to beleeue. So then if we greeue, because we cannot beleeue as we should, and earnestly desire to beleeue, God accepts 30vsus for beleeuers.

Againe, in these words [who hath loued me, and giuen himselfe for me] S. Paul sets downe the reason or argument, which faith vseth in the minde regenerate, to mooue men to liue to God. And the reason is framed thus: Christ loueth thee, and hath giuen 35himselfe for thee: therefore see thou liue to God. Read the like, Rom. 12. 1. and 2. 4. and Psal. 116. 12.

By this we are to take occasion, to consider and to bewaile the hardnes of our hearts, who doe not relent from our euill waies, and turne vntounto God vponupon the consideration of his louelove p. 153in Christ. The waters of the Sanctuarie hauehave long flowed vntounto vsus: but they hauehave not sweetned vsus, and made vsus sauerie: therefore it is to be feared least our habitations be at length turned to places of nettles and saltpits. Eze. 7. 11.

21 I doe not abrogate the grace 5of God: for if righteousnes be by the law, then Christ died without cause.

The meaning, Grace in Scriptures signifieth two things: the 10free fauour of God; and the gifts of God in vsus. And where the holy Ghost intreates of iustification, grace in the first sense, signifies the good will, and fauour of God, pardoning sinnes, and accepting vsus to life euerlasting, for the merit of Christ. 2. Tim. 1. 9. Eph. 2. 8. And in this sense is the word vsed in this 15place. And when Paul saith, I doe not abrogate the grace of God; his meaning is, I doe not make void, or frustrate the grace of God in respect of my selfe, or in respect of other beleeuers, by teaching the iustification of a sinner by saith alone. He addes, 20If righteousnes be by the law; that is, if a sinner be iustified by his owne obedience, in performing the law, then Christ died without cause. The word foreign, freely, translated without cause, hath a double signification. One is, when it signifies as much as without price, or merit. Math. 10. 8. Ye hauehave receiued freely, giuegive freely. 25The second is, when it signifies rashly, without iust, or sufficient cause: as Psal. 69. 4. Mine enemies hate me freely, (as the Seuentie translate) that is, wrongfully, or without iust cause. Thus here is Christ said to die freely, that is, in vaine, or without cause: because if we be iustified by obedience to the law, then Christ died 30in vaine, to make any satisfaction to the law for vsus.

These words are an answer to an obiection. The obiection is this: If thou teach that a sinner is iustified onelyonly by his faith in Christ, then thou abolishest the grace of God. The answer is negatiue. I doe not by this doctrine abrogate the grace of God. And there is a reason also of this answer: If we be iustified 35by our owne fulfilling of the law, then Christ died in vaine to fulfill the law for vsus.

The vse. First, let vsus marke that Paul saith, he doth not abrogate the grace of God: and why? because he will suffer nothing p. 154in the cause of our iustification to be ioyned with the obedience of the death of Christ. And hence we learne, what is the nature of grace. It must stand wholly, and intirely in it selfe. Gods grace cannot stand with mans merit. Grace is no grace, vnlesse it be freely giuen eueryevery way. Rom. 4. 4. To him that worketh 5the wages is giuen, not of grace, but of desert. Rom. 11. 6. If election be of grace, then not of workes, els is grace no grace. Grace, and works of grace in the causing of iustification, can no more stand together, then fire and water. By this we are admonished to be nothing in our selues, and to ascribe all that we are, or 10can doe, to the grace of God.

Againe, here we see our dutie, and that is to be carefull not to abrogate the grace of God vntounto our selues. But how is that done? Ans. We must strippe and emptie our selues of all righteousnesse, and goodnesse of our owne, euen to the death, and 15withall hunger and thirst after Christ and his righteousnes. Math. 5. 6. Luk. 1. 35.

Thirdly, Paul here sets downe a notable ground of true religion; That the death of Christ is made voide, if any thing be ioyned with it in the worke of our iustification, as a meanes to 20satisfie Gods iustice, and to merit the fauour of God. Therefore the doctrine of iustification by workes, is a manifest errour. For if we be iustified by the workes of the law, then the iudgement of the holy Ghost is, that Christ died without cause. Againe, the doctrine of humane satisfactions is a deuice 25of mans braine. For if we satisfie for our selues, then did Christ by death satisfie in vaine. Thirdly, it is a false and wicked, (though a colourable inuention) to say, that Christ by his death merited, that we should merit by our workes. For if we merit by workes, Christ died in vaine to merit by his owne death. 30This is the sentence of God, who cannot erre. Lastly, here we see the Church of Rome erreth in the foundation of true religion: because it ioyneth the merit of mans workes, and the merit of the death of Christ, in the iustification of a sinner. And therefore, we may not so much as dreame of any reconciliation 35to be made with that religion; for light and darknes cannot be reconciled, nor fire and water. Here the Papists answer, that Paul in this text speakes against them, that looked to be iustified by the naturall obseruation of the law, without the death of Christ. But it is false which they say. For Paul here speakes against p. 155Christian Iewes, who ioyned the law and the Gospel: and looked to be iustified both by Christ, and by the works of the law: and not by workes of the law, done by strength of nature, but by works of grace.