Commentary on Galatians 1-5, Chapter 3 (1 of 3)

Commentary on Galatians 1-5 · Chapter 3 (1 of 3)

p. 155CHAP. III.

1 O foolish Galatians, who hath 10bewitched you, that ye should not obey the truth: to whome Iesus Christ before was described in your 15sight, and among you crucified.

THat we may see how this chapter depends 20on the former, we must repeat the principall argument of the Epistle: If I was called of God, & my doctrine be true, then ye should not hauehave reuolted to an other Gospel: but I was called 25of God, and my doctrine is true: therefore ye should not hauehave reuolted to an other Gospel.

The first part of the minor, that Paul was called of God, was 30handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreouer, the Conclusion of the argument set downe Chap. 1. v. 6. is here againe repeated, namely, that the Galatians should not hauehave reuolted to an other Gospel. And withall Paul here notes the causes of their 35Reuolt: and they are two. One, is follie, O foolish Galatians. The other is, the deceit of false teachers, who hath bewitched you?

Whereas Paul saith, O foolish Galatians, that we mistake not p. 156his example; three questions may be demanded. The first is, In what respect he giues this hard iudgement against them? Ans. Three things are subiected to Iudgement, the doctrines of men, the liues of men, and the persons of men. Doctrines are to be iudged by the word, and the liues of men: yet ordinarily, 5the persons of men are not to be iudged. For the saying is true, that three things are not subiect to iudgement: the Counsels of God, the Scriptures, and the persons of men. And in this place Paul giues iudgement, not against the Galatians themselues, or against their persons, but against their new conceiued doctrin, 10and against their practise in Reuolting.

The second question is, whether this iudgement be righteous and true iudgement? Ans. It is: because it is vponupon good ground. For first of all, Paul giues this censure, by vertue of his calling: because his office was to reprooue and correct 15vice. Tit. 1. 9. and 2. 15. Secondly, it was in truth. For indeede they ouerturned the passion of Christ: and therefore he could not call them lesse then fooles. Thirdly, this iudgement was giuen in louelove. For Paul intended, and desired nothing in this speach, but their good and amendment. VponUpon like grounds 20Isai calls the Israelites, people of Sodome and Gomorrha, Isa. 1. Christ calls the two disciples, foolish, and slow of heart to beleeue, Luk. 24. 25. Paul calls the Cretians lyers and slow bellies, Tit. 1. 12. But Matth. 5. 22. may be obiected, where he is said to be in danger of a Councill, that saith, Thou foole. Ans. The place 25is to be vnderstood of them that charge men with follie, with a mind to reproch them, and in way of reuenge: which, Paul in this place doth not.

The third question is, whether we may vse like iudgement against men? Ans. VponUpon like grounds we may, if we hauehave a 30warrant, and calling from God so to doe. For all iudgement is Gods Rom. 14. 10. if this iudgement be in truth: if it be in charitie, for the amendment of the parties, and for the good of others. Otherwise, if these grounds faile vsus, we may not giuegive iudgement against any man, but must follow the iudgement of 35charitie which thinks no euill, hopes the best, and construes all things in the best part. 1. Cor. 13.

To come to the second cause, Paul saith, Who hath bewitched you? that is, who hath deceiued you, as if ye were bewitched by some inchantments. Here Paul takes it for a confessed truth, p. 158that there is witchcraft, and witches. And that we may the better conceiue his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Ans. It is a Satanicall operation, whereby the senses of men are deluded. For the deuill can by certaine meanes, delude and corrupt the phantasie, or the imagination; and cause men to thinke that of 5themselues, which is otherwise. There is a disease called Lycanthropia, in which, the braine beeing distempered, men thinke themselues to be wolues, and carrie themselues as wolues. And in this disease the deuill hath a great stroke. Againe, the deuill can delude the outward senses, as the hearing, and the sight. 10Thus Iannes and Iambres turned their roddes into serpents, before Pharaoh, and brought frogges, by deceiuing the eye, and not in truth, Exod. 7. and 8. Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth. 1. Sam. 28.

The second question is, if this witchcraft be an operation of Satan, howmen should be said to doe it? for Paul saith, who, or what man hath bewitched you? Ans. Men doe it by league, and confederacie with the deuill. The inchanter charmes by ioyning societies. Psal. 58. 5. The deuill seekes whome he may deuoure: 20and therefore, where he finds a fit person to worke vponupon, he infinuates and offers himselfe. And after men be in league with him, he hath a word and sacraments for them, as God hath: and he requireth faith, as God doth. And looke as theeues, some lie in the way, some in the wood: and they in the 25way (when a bootie comes) giuegive a watchword to the rest, and then all are at hand together: Euen so when men in league with the deuill vse charmes, imprecations, curses, praises, superstitious inuocations, according to his appointment, and other Satanicall ceremonies, a watchword is likewise giuen vntounto him, 30and he is straight at hand to doe the intended feate. Thus, and no otherwise, are men said to bewitch, or delude the eye.

That which Paul saith to the Galatians, if he were now liuing among vsus, he would likewise say to vsus, O foolish nation, who hath bewitched you? We are wise in matters of the world: but in 35matters concerning the kingdome of heauen, the most of vsus are fooles, besotted, and bewitched with worldly eares, and pleasures, without sense in matters of religion, like a peece of waxe without all forme: fit to take the forme and print of any p. 158religion. And we must take heede, least this our foolishnes, and intoxication of our senses, lead vsus headlong to perdition. And therefore we must learne the way of life in humilitie. Psal. 25. 9. We must obey it, and in obedience we shall learne it. Ioh. 7. 17. We must as heartily louelove the word of God, as in minde we 5conceiue it; least by not louing of it we be giuen vp to strong illusions to beleeue lies. 2. Thess. 2. 10. Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to euerlasting life.

To proceede further, the delusion or bewitching of the Galatians, 10is set forth by two arguments. The first is, the ende, in these words, that ye should not obey the truth. Before I come to the consideration of these words, a doubt must be resolued. For some man may say, that this Epistle is corrupted: because these words are wanting in sundrie translations, and editions of 15the Bible: and Ierome saith, that they were not found in the copies of the bible in his daies. Ans. In the Editions and translations of the bible, there are sundrie differences, and diuersities of readings: and these differences are not the fault of the Scripture, but of the men which vsed to write out the bible: 20for the bible heretofore was spread abroad, not by printing, but by writing. Againe, though in the bookes of the bible there be sundrie varieties of reading, yet the prouidence of God hath so watched ouer the Bible, that the sense thereof remaineth intire, sound, and incorrupt, specially in the grounds of religion. 25And not the words principally, but the sense is the Scripture. And that which I say appeareth in this text: for whether these words be left in, or put out, the sense of the verse, is one and the same.

These words, that ye should not obey the truth, are meant of the 30obedience of faith. Rom. 1. 5, and 16. 28. And the obedience of faith is propounded vntounto vsus without adding, detracting, or changing. And this the Galatians did not: for they added iustification by workes, to the doctrine of Paul, touching iustification by faith alone: by which addition they depraued the 35truth, and shewed that indeede they beleeued not the truth. Here let vsus obserue the scope of all the malice of the deuill: and that is, to hinder, or ouerthrow our faith. The first thing the deuill aimed at in our first parents, was to ouerthrow their faith, and to cause them to doubt of the truth of Gods word. p. 159The first temptation wherewith our Sauiour Christ was assaulted, was against his faith, as he was man: If thou be the sonne of God thou canst cause these stones in thy hunger to be made bread: but thou canst not cause these stones to be made bread: therefore thou art not the child of God. The deuill desired to sift out all the faith of the Apostles, and to leaue in them nothing 5but the chaffe of vnbeleefe. Luk. 22. The deuill blindes the eyes of men that the light of the Gospel of Iesus Christ may not shine vntounto them. 2. Cor. 4. 4. This must teach vsus, that we must not onelyonly hold and know the true religion for the time, but also 10build our selues vponupon our faith, Iud. v. 20. and be rooted and stablished vponupon our faith and religion, Col. 1. 23. and the rather, because it hath bin the manner of this nation, wickedly to change religion with the times. And that we may indeede be rooted vponupon our religion, we must not boast of the greatnes 15and strength of our faith, but rather labour to see in our selues a sea of vnbeleefe: heartily to bewaile it, and to striue to beleeue, and so to goe on from faith, to faith.

The truth here mentioned, is the heauenly doctrine of the Gospel: so called for two causes. First, because it is an absolute 20truth without errour. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not erre. It may be said, they were men, as we are: and therefore subiect to erre, and be deceiued in iudgement. Ans. Iudgement is twofold. One, conceiued by the discourse of naturall reason: 25the other, conceiued by the apprehension of things reuealed by God. In the first, the Apostles and Prophets might erre, and be deceiued; as Nathan and Peter were. In the second, they could not: because it was framed in them, by the inspiration, and instinct of the holy Ghost. And therefore, they neuer erred, 30either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthie truth, namely, the truth which is according to godlines, Tit. 1. It may be said, what is the truth? and how shall we know it, considering there be so many dissentions? Ans. First, make thy selfe fit 35to know, and then shalt thou know the truth. And thou shalt be fitted to know the truth, if thou first of all giuegive thy selfe to obey it. Read the golden text, Ioh. 7. v. 17. Obey, and ye shall know.

The second thing, whereby the delusion of the Galatians is p. 160expressed, is the signe thereof, in these words, to whome Iesus Christ was described, &c. that is, to whome I hauehave preached the doctrine of saluation by Christ, in liuely and euident manner, euen as if Christ had bin painted before your eyes, and had bin crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge 5the truth, whē it was set forth vntounto them, (as it were) in orient colours. And where Paul saith, that Christ was before described, I referre it to the time before their reuolt.

Here first, we are to obserue, the properties of the Ministerie 10of the word. The first, that it must be plaine, perspicuous, and euident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deales wickedly, in keeping the Scriptures in an vnknowne tongue. For this is to couer that from the people, which is to be painted 15before the eyes of their minds. Againe, that kind of preaching is to be blamed, in which there is vsed, a mixed kind of varietie of languages, before the vnlearned. For this is a signe to vnbeleeuers. 1. Cor. 14. 22. And in this kind of preaching we doe not paint Christ, but we paint out our owne selues. It is a 20by-word among vsus: It was a very plaine sermon. And I say againe, the plainer, the better.

The second propertie of the Ministerie of the word, is, that it must be powerfull and liuely in operation, and as it were crucifying Christ within vsus, and causing vsus to feele the vertue of 25his passion. The word preached must pearce into the heart, like a two edged sword, Hebr. 4. 12. true prophecie iudgeth men, discouereth the things of the heart, and causeth men to to say, The Lord is within you, 1. Cor. 14. 25. The scepter of Christ whereby he smiteth the nations, is in his mouth, Isa. 11. 304. that is, in the Ministerie of the word. Ier. 15. 19. And it is the same Ministerie, which shaketh heauen and earth. Agg. 2. 5. By this it appeaeeth, that to take a text, and to make a discourse vponupon something in the said text, shewing much inuention of wit, and much reading, and humane learning, is not to preach 35Christ in a liuely manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? yet something may be shewed. Know therefore that the effectuall and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of p. 161the Scripture, and that by it selfe: for Scripture, is both the glosse, and the text. The second is, sauorie and wholesome do ctrine, gathered out of the Scriptures truly expounded. The third is, the Application of the said doctrine, either to the information of the iudgement, or to the reformation of the life. This is the preaching that is of power. Let all the sonnes of the 5Prophets thinke vponupon these things, and studie to be doers of them.

Furthermore, two questions are here resolued. The first is, whether Images be necessarie in the congregations of the people of God? Ans. There are Christian Images, and Pictures, 10and they are very necessarie. And these Images, are Sermons of Christ, and the Right administration of the sacraments. For in them Christ is described and painted out vntounto vsus. As for the painted and carued images of the Papists, we vtterly detest them, as Idols. They alleadge, that they are lay-mens bookes: 15but Habakuk saith, they are doctours of lies, Hab. 2. 18. And where the liuely preaching of the word is, there is no neede of them. And therefore Images were not established in Churches in these West parts, till after 700. yeares. As long as the church 20had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden Images. It is further said, why may not we paint Christ in our churches with colours, as with wordes in sermons? Ans. The one, the Lord alloweth, 25namely, the description of Christ in speach. But the caruing or painting of images in churches, and that for religious vse, he condemneth. Exod. 20. 6.

The second question is, Whether there be now in the church of God, any sacrifice or oblation of Christ? Ans. There is after 30a sort. For there is a liuely representation of the passion of Christ, in the Preaching of the word, and in the administration of the Lords supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, & sides. As for the sacrifice of the Masse, it is an abomination, and a meere mockerie. For there the Priest, when he saith, Accept 35these gifts, &c. is become a Mediatour, betweene Christ and God: and the bodie and blood of Christ is offered in an vnbloodie manner; that is, blood is offered without blood: and the Priest, when he hath offered Christ, eates vp all that he hath p. 162offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and inchanted with pretended shewes of Fathers, Councells, Antiquitie, Succession, &c.

Lastly, here we learne, what is the dutie of all beleeuers; 5namely, to behold Christ crucified. Cant. 3. 11. O daughters of Sion, behold your king. But where must we behold him? Not in Roodes, and Crucifixes, after the Popish manner; but we must looke on him, as he propounds himselfe vntounto vsus in the word, and sacraments. For thus is he the true obiect of our faith. And 10how must we behold him? by the eye of faith, which makes vsus both see him, & feele him, (as it were) crucified in vsus. Here note, that implicit faith, (which is to beleeue as the Church beleeues,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, 15whereby men neglect and passe by this contemplation of Christ. There is among vsus the euill eye that deuoureth all it seeth: there is the adulterous eye: but where is the eye of faith to behold Christ▪ where is the force of this eye to be seēe which maketh the thing which it beholdeth to be ours, and vsus like vntounto 20it? We louelove to tricke and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of marchandise) but away with such vanities. If ye louelove to be painted: I will tell you what ye shall doe. The office of the Ministers is to describe, and paint out 25Christ vntounto vsus: let them paint Christ crucified in the heart, and set vp his image there, and then shalt thou hauehave a fauourable complexion in the eye both of God, and man.

That this contemplation of Christ by faith, may take more place, and be the better practised, consider the vse of it. First, 30by beholding Christ crucified, we see our miserie and wickednes. For our sinnes are the swords, and speares which hauehave crucified him. Zach. 12. 10. Secondly, this sight brings vsus true and liuely comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against 35vsus, cancelled, Coloss. 2. 14. we see the remission of our sinnes, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a vniuersall chaunge of vsus. The Camelion takes to it the colours of the things which it seeth, and are neere vntounto it: and the beleeuing p. 163heart takes to, it the disposition, and minde that was in Christ crucified, by viewing, and beholding of Christ. This sight makes vsus mourne and bleede in our hearts for our offences, when we consider, that Christ was crucified for them: and it makes vsus louelove Christ, when we consider the louelove of God in Christ crucified.

Lastly, this thing must be a terrour to all the vngodly. For they hauehave no care to behold Christ, but by their leud liues they crucifie him: and for this cause in the day of iudgement, they shall see with heauie hearts, Christ to be their iudge whome 10they hauehave pearced. Reuel. 1. 7. Better therefore it is, now in the day of grace to behold him with the eye of faith to our comfort, then now to despise him, and then to behold him to our euerlasting shame, with the eye of confusion.

2 This onelyonly would I learne of 15you, Receiued ye the Spirit by the workes of the law, or by the hearing of faith?

3 Are ye so foolish, that after ye hauehave begunne in the spirit, ye would now be made perfect by the flesh.

The sense of the words. When Paul saith, this would I learne of you, he meets with the conceit of the Galatians, who thought themselues wise: and the effect of his speech is this: I hauehave called you fooles: but it may be, that you thinke your selues wise, 30and me foolish: well, let it be so: then with all your wisdome teach me, and let me learne but one thing: and that is, by what meanes ye receiued the Spirit. Touching the phrase, Receiued ye the Spirit, three things must be obserued. The first, that the Spirit sometimes signifies the essentiall spirit of the Father and 35the Sonne, as 1. Cor. 12. 4. There is a diuersitie of gifts, but one spirit. Sometimes againe, it signifies the effects, operations, or gifts of the spirit, as namely when flesh and spirit are opposed; as in this text. And further, when it signifies gifts, yet then the presence of the spirit is not excluded, but included. The second p. 164is, that here the Spirit signifies the spirit of adoption. Eph. 1. 13. Rom. 8. 16. The third is, that to receiue the spirit, is not barely to receiue the gifts of the spirit, (as we are said to hauehave the sunne in the house, when we receiue the beames of the bodie of the sunne beeing in heauen:) but in this receiuing, there are 5two things. One is, that the spirit is present in vsus; the other, that the same spirit testifieth his presence, by his speciall opera tion, and gifts of grace. Paul saith, Eph. 4. 30. Greeue not the spirit. Which is not meant of gifts, but of the very person of the spirit. And it must be remembred, that the effects and gifts of 10the spirit, presuppose the presence of the spirit. By workes of the Law, we are to vnderstand, the doctrine of iustification by the workes of the law. By the hearing of faith, is meant the doctrine of the Gospel: hearing beeing put for the thing heard, namely, preaching: and faith, for the doctrine of iustification by faith 15in Christ crucified. For faith signifies not onelyonly the gift whereby we beleeue, but also that which is beleeued.

In the third verse, spirit signifies the operation of the spirit, whereby the inward man is renewed, and made like to God; or againe, the Exercises of the inward man: and flesh signifies outward 20things, or actions, that properly pertaine to the outward man, as circumcision, and such like. Thus 2. Cor. 5. 17. flesh, and the new creature are opposed. And Paul saith, Rom. 9. 29. He is a Iew, that is a lew within, in the spirit, hauing the circumcision of the heart. To begunne in the spirit, is to beginne in godlines 25and religion, inwardly in the exercises of the renewed heart.

The Resolution. In these words, is contained the first argu ment, whereby Paul prooues the truth of his doctrine. It is framed thus: If ye receiued the spirit by my doctrine, my doctrine is true and ye foolish that adde vntounto it, iustification by 30the workes of the law: but ye receiued the spirit by my doctrine: therefore it is true, and ye deale foolishly that hauehave added to it iustification by workes.

The maior or first proposition, is not expressed, but the proofe thereof in the third verse, thus: it is a point of extreame 35follie when ye hauehave begun in the spirit, to end in the flesh: therfore it is folly in you hauing receiued the spirit by my doctrine, to adde any thing vntounto it of your owne.

The vse. When Paul saith, Let me learne one thing of you, he notes the fault of the Galatians, and of sundrie others, who p. 165when they hauehave attained to a certaine measure of knowledge in Gods word, are presently puffed vp with pride, and often thinke themselues wiser then their teachers. This was the fault of the Corinthians, 1. Cor. 8. 10. and of sundrie in our daies, who separate wholly from all our congregations, presuming to know that which they neuer learned of their teachers. That 5this ouerweening pride may not take place, we must ioyne the knowledge of our selues, with the knowledge of Gods word, and mixe our knowledge with louelove. For louelove edesies, and bare knowledge swells the heart.

Againe, here when it is said, Receiued ye the spirit? that is, ye did not receiue the spirit by the workes of the law, but by the hearing of faith. Here, I say, we see the difference betweene the law, and the Gospel. The law doth not minister the spirit vntounto vsus: for it onelyonly shewes our disease, and giues vsus no remedie. 15The Gospel ministreth the spirit. For it shewes what we are to doe: and withall the spirit is giuen, to make vsus doe that which we are inioyned in the Gospel.

Here also we learne, that the preaching of the Gospel, is necessarie for all men, because it is the Instrument of God to conferre 20the spirit. Whole Peter was yet speaking, the spirit of God fell vponupon the Gentiles, Act. 10. 44. Paul saith, his ministerie is the ministerie of the spirit, 2. Cor. 4. 5. sauing the ministers and others. 1. Tim. 4. 16. And the most learned hauehave neede of this ordinance of God. For suppose they hauehave knowledge sufficient, 25yet hauehave they neede of the spirit of God to guide, and gouerne them.

Further, let it be obserued, what is the scope of all our hearing, and teaching: namely, that we may receiue the spirit of God: without which spirit, we can doe nothing.

Moreouer, Paul here sets downe an infallible argument, whereby we may be assured that the Scripture is the word of God. For the scriptures in their right vse (which is in reading, hearing, meditation) hauehave the diuine and supernaturall operation of the spirit ioyned with them, to comfort in all distresses, 35and in the very pang of death, and to conuert the heart of man, making him in respect of righteousnes, and holines like vntounto God. This priuiledge hauehave the Scriptures, Isa. 59. 21. and no word els.

Lastly, let vsus here obserue the certen marke of true religion: p. 166and that is, that the preaching thereof conferres the spirit of adoption. This doth not the pretended catholike Religion of the Papists: it doth not conferre vntounto men the spirit to assure them that they are the children of God; because it teacheth that we are to be in suspence of our saluation. Againe, by teaching 5humane satisfactions, & merits, it ministreth the spirit of pride and presumption, as also the spirit of crueltie, & not of meekenes: for they of that religion, commonly delight in blood: and there hauehave bin no warres, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, hauehave bin at 10one ende of them.

When Paul saith, v. 3. Beganne ye in the spirit, &c. he teacheth a diuine instruction, that true godlines and Religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, 15or the accomplishment thereof. The kings daughter is all glorious within. Psal. 45. 13. True worshippers worship God in the spirit. Ioh. 4. 25. Rom. 1. 12. He is a Iew, that is a Iew not without, but within in the spirit, in the circumcision of the heart. Rom. 2. 29. Gods seruice and kingdome, stands in iustice, peace of conscience, 20and ioy in the holy Ghost. Rom. 14. 17. He that is in Christ must not know him in any carnall respects, but be a new creature. 2. Cor. 5. 17. Gal. 6. 17. Baptisme is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for 25the most part placeth religion in ceremoniall performance of some outward duties. The Iewe vsed to come to God with sacrifices, and to draw neere to him with his lippe, his heart beeing farre from God. The Papist hath turned the Apostolike, and Catholike religion, into a masse of ceremonies, borrowed 30partly from the Iewes, and partly from the Gentiles. And the multitude among vsus, place their religion, in comming to the Church, in outward hearing, in receiuing the sacrament, in some kind of formall praying. These things may not be condemned, but the power and life of religion lies not in these 35things. Wherefore we must not stand vponupon outward & painted shewes: but looke what thou art betweene God, and thy selfe; that onelyonly art thou in religion. Thou praiest in the church: but thou maist deceiue the world in this. Tell me, dost thou pray at home? dost thou pray in thine owne heart vntounto God, p. 167by the spirit of praier? then thou praiest indeede. If thou canst approoue thy heart vntounto God for any act of religion, then is it done indeede, els not. Remember this.

Furthermore, Paul here teacheth that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be aduertised of many things. First, 5here we must take notice of the follie of Popish religion. For it beginnes in Gods merciemercy, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sinne of our times. For in the practise of our 10religion we are deceiued. We are not now that which we hauehave bin twentie or thirtie yeares agoe. For now we see the world abounds with Atheists, Epicures, libertines, worldlings, newters, that are of no religion: and sundrie that hauehave heretofore shewed some forwardnes, beginne to faulter, and stagger, and to 15looke an other way. This is not to begin and ende in the spirit: but to end in the flesh. We are betime to amend this fault, least if our former zeale be turned to present lukewarmes, God in in his anger spue vsus out.

Yong men must here be aduertised as they grow in yeares 20and stature, so to grow vp in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.

Lastly, aged persons that hauehave begunne in the spirit, must looke that they grow vp in the graces of the spirit more then 25others, that they may end in the spirit. It is said of the angel of Thiatira, that his louelove, seruice, and workes, were moe at the last, then at the first, Reu. 2. 19. the same should be saide of all aged persons. They which are planted in the house of God, bring forth fruit in their old age. Psal. 91. 16. It is the commendation 30of the old man, that by reason of his manifold experience, he knowes the father more then others. 1. Ioh. 2. 14. It is the praise of Anna, that shee continually serued God in fasting and praier beeing 80. yeares old. When the outward man decaies, the inward man should be renewed. I speake all this the rather, 35because aged persons are much wanting in this dutie. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts vsually end in the louelove of this present world. But they must be warned, that as they goe before others in age, so must they also exceede p. 168in the graces of the spirit. We vse to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a Good old man, who is more to be respected then twentie of younger yeares. Now aged persons when they grow in age, and not in the spirit, they loose their 5honour, for age is a crowne of glorie when it is found in the way of righteousnes. Prov. 16. 31. Let them therefore pray with Dauid, Forsake me not, O Lord, in mine old age. Psal. 71. 9.

4. HaueHave ye suffered so many things 10in vaine? if so be it be euen in vaine.

The interrogation, hauehave ye? is as much as, ye hauehave. Because the question in this place counteruailes a speech affirmatiue. And the wordes carrie this sense: Ye hauehave professed the Gospel, 15and ye hauehave suffered many afflictions for the same: but now hauehave ye reuolted from the Gospel, and therefore all your former sufferings are void, or in vaine.

The words [if they be in vaine] are a limitation or qualification of that which was saide before: and they carrie this sense: 20Whereas I hauehave said that your sufferings are in vaine, I speake it not simply, but with some hope of your repentance: which if it be: then that which would be in vaine, shall not be in vaine.

In this verse, Paul sets downe a second reason, to prooue the 25proposition of his first argument, on this manner: If ye receiued the spirit by my doctrine, then is my doctrine true, and ye fooles in reuolting from it. For by this meanes the things which you suffered well, ye now suffer in vaine.

The vse. When Paul saith, HaueHave ye suffered, &c. he signifies 30vntounto vsus the estate and condition of all beleeuers in this life, that they must be bearers and sufferers. The reason. To this are we called, 1. Pet. 2. 21. for we are called to resigne all reuenge to God, and therefore of our selues to be bearers and sufferers. Math. 5. 39. Resist not euill. And we are called to imitate the 35passion of Christ, who suffered beeing innocent, and beeing reuiled, reuiled not againe. Moreouer, it is for our good that we should beare and suffer. 1. Pet. 1. 6. and Psal. 119. 71. It may be demanded, What if my cause be good, must I then suffer? Ans. Yea. The better thy cause is, the better are thy sufferings: p. 169they are blessed that suffer for righteousnes. Paul commends himselfe by the multitude of his sufferings. 2. Cor. 11. 13. Againe, it may be demanded, how long we must suffer? Ans. Euen to the shedding of our blood, if it be for the resisting of sinne. Heb. 12. 4. Lastly, it may be saide, how shall we be able to doe this? Ans. God is faithfull, and will not lay on vsus more then we shall 5be able to beare. 1. Cor. 10. 3. By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we vse to say, a gospel made of veluet; but eueryevery one of vsus must take vp his 10owne crosse. Luk. 9. 23. If thou wilt be my disciple, denie thy selfe, take vp thy crosse: that is, the particular affliction, and miserie, which God laies on thee. Againe, if in this world we must be sufferers by condition, then in dissentions, and differences, we may neither giuegive nor take the chalenge, but must be content to beare and put vp wrongs, and abuses. Lastly, in these daies of 15our peace, we must looke for daies of triall, and affliction. For as yet we hauehave suffered little for the name of Christ. The haruest of the Lord hath bin among vsus, more then fourtie yeares: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the Martyr said, we may be good bread to 20the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at Gods hand. For power to suffer is the gift of God, Phil. 1. 29. and we must obserue the commandement of God, not to feare the terrours of men. Reu. 2. 10. 1. Pet. 3. 14. And for this cause, we must (as Peter 25saith) sanctifie God in our hearts: beeing assured by our faith of the presence, protection, and prouidence of God.

When Paul saith, HaueHave ye suffered so many things? he shewes that we must endure manifold miseries in this life. Iacob said 30to Pharao, his daies were few and euill. Many are the afflictions of the righteous. Psal. 34. 20. Christ saith, Take vp thy crosse eueryevery day, Luk. 9. 23. and thereby he signifies, that eueryevery new day that comes ouer our heads, we must looke for a new crosse. And for this cause, it is not enough to be patient for a fit, but we must shew all patience, and long suffering, and that with 35ioyfulnes. Col. 1. 11.

When Paul saith, HaueHave ye suffered so many things in vaine? he signifies, that our sufferings are of great vse, vnlesse our sinnes be the hindrance. It may then be demanded, what is the vse of p. 170our sufferings? The Papists answer, that in our baptisme or first conuersion, Christ sufferings doe all, & abolish the whole fault and punishment: but if we sinne after our conuersion, then they say, Christs sufferings abolish the fault, and the eternall punishment, and our owne sufferings, abolish the temporall 5punishment. But this doctrine leslens, and obscures the merciemercy of God: and it must be obserued, that Paul holds all their sufferings to be in vaine, that seeke remission of sinnes, or iustification, in any thing, out of Christ.

Now we for our parts, make fiue other vses of our sufferings. 10First, they serue for triall of men, that it may appeare what is hidden in their hearts. Deut. 8. 2. Secondly, they serue for the correction of things amisse in vsus. 1. Cor. 11. 23. Thirdly, they serue as documents, and warnings to others, specially in publike persons: thus Dauid suffers many things after repentance, 15for his murther and adulterie. Fourthly, they are markes of adoption, if we be content to obey God in them. Heb. 12. 7. Lastly, they are the troaden and beaten way to the kingdom of heauen. Act. 14. 23.

When Paul saith, If they be in vaine, we are to obserue his 20moderation. He reprooues and terrifies the Galatians, yet so as he is carefull to preserue the hope of merciemercy in them, and the hope of their amendment in himselfe. The like hath bin the practise of the Prophets. Ionas preacheth, yet fourtie daies and Niniuie shall be destroied: but withall he addes, It may be the 25Lord will repent, and turne from his fierce wrath. Ion. 3. 9. Peter saith to Simon Magus, Thou art in the gall of bitternes: but withall he addes, Pray God that the thought of thy heart may be forgiuen thee. Act. 8. 21. See the like Ioel 2. 14. and Amos 5. 15. And thus are Ministers of the Gospel to delay and qualifie their 30reproofes, and censures.

5 He therefore that ministreth to you the spirit, and worketh miracles among you, doth he it by the works 35of the law, or by the hearing of faith?

These words are a repetition of the second verse, whence the exposition must be fetched. The words [and worketh miracles p. 171among you] are added: and they carrie this meaning; That God gaue to the Galatians, not onelyonly the spirit of adoption, but also other extraordinarie gifts of the spirit, as to speake with strange tongues, to cure diseases, and such like.

Repetitions in Scripture are not idle, but of great vse, and signifie vntounto vsus the necessitie of the thing repeated, and the infallible 5certentie of it. The substance therefore of this verse must carefully be remembred, and that is this. Ye receiued the spirit by my doctrine: therefore it is true, and of God. The argument is of great vse. For by it we come to an infallible assurance of the Certentie of the Scriptures, and of true religion 10deriued thence.

The Galatians are now reuolted from Pauls doctrine, and they erre in the foundation: and yet Paul saith in the time present, He that ministreth the spirit vntounto you. Hence it appeares, that falls of infirmitie in the child of God, doe not vtterly extinguish 15the spirit, but onelyonly grieue, or make sadde the spirit.

Againe, Paul here teacheth, that God is the onelyonly and proper author of miracles. For he that ministreth the spirit, worketh miracles, namely God. A miracle is, a worke aboue the 20strength of nature… therefore it can be effected of none but the author of nature. It may be obiected, the Apostles, Prophets, and others, had a gift to worke miracles. Iosua commanded the sunne to stand, Ios. 10. 12. and Elias commanded fire to come downe from heauen, 2. king. 1. Ans. God neuer gaue to any man power to worke and effect a miracle, either mediately 25or immediately. The gift was the faith of miracles. The faith was grounded vponupon reuelation: and the reuelation was, that God himselfe would worke such or such a miracle, when they praied, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signifie 30what he will doe. Againe, it may be obiected, that the deuill can worke miracles. Ans. He can worke a wonder, or things extraordinarie, in respect of the ordinarie course of nature. Thus he caused fire to fall from heauen: and he caused vlcers to arise in the bodie of Iob, and that true vlcers. And this he 35did by the force of nature, better knowne to him, then all the world. But as for a true miracle, that exceedes the strength of nature, he cannot possibly doe it: no not Christ himselfe, as man, though he be exalted aboue all men and angels. By this p. 172we see that they are deceiued, who thinke that the deuill can make raine, thunder, and lightning. Indeede when the matter of raine and thunder is prepared by God, he can hasten it, and make it more terrible: but raine, and thunder he cannot make: for that is indeede as much as any miracle. Againe, it is a falsehood to thinke, that Alchimists are able to turne baser mettals, 5into gold. For it is a worke of creation to turne a creature of one kind into a creature of an other kind. It is also as foolish to imagine that witches, by the power of the deuill, are able to turne themselues, into catts and other creatures. None can doe this, but God that made the creature.

Here againe we see the vse of miracles, that is, to confirme doctrine in the Apostolike Churches. That their vse is further to confirme doctrine euen at this day, it cannot be prooued.

Lastly, here in the Galatians we see what an easie thing it is to fall from God, from our faith, and allegiance to him. They 15were taught by Paul: they had receiued the spirit of adoption: they were enabled to worke miracles: and yet for all this, they fall away to an other Gospel. They must be a looking glasse to vsus. In peace we are now constant: but if triall shall come, our frailtie shall appeare. That our frailtie and weaknes may not be 20hurtfull to vsus, we must remember two rules. One is, not to hauehave a conceit of any thing in vsus: but to hold our faith and religion in feare, as in the presence of God. Rom. 11. 20. the second, to take heede that there be not in vsus an euill, corrupt, and dissembling heart. For if our heart be naught, our faith 25cannot be good. Heb. 4. 12.

6 As Abraham beleeued God, and it was imputed to him for righteousnes:

7 Knowye therefore, that they which are of faith, are the children 35of Abraham.

The words, Euen as Abraham, &c. hauehave reference to that which went before, on this manner. Ye Galatians receiued the spirit by my doctrine: and my doctrine was the preaching of p. 173iustification of faith without workes: which doctrine is like and sutable to the example of Abraham, who beleeued God, and it was imputed for iustice.

Here Paul sets downe the second argument, whereby he prooues the truth of his doctrine. And it is framed thus: As Abraham was iustified, so are the children of Abraham. Abraham 5was iustified by iustice imputed, and apprehended by faith, vers. 6. Therefore the children of Abraham are thus iustified. This conclusion is the principall question: it is not here expressed, but in the roome thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, 10in respect of faith.

That which is saide here of Abraham, is a maine ground concerning the iustification of a sinner, in the bookes of the old and new Testament: therefore I will more carefully search the true interpretation of it.

Some expound the words thus: Abraham beleeued God, and the world reputed him for a good, and vertuous man. But if this be the right sense, then Paul is deceiued, who brings this text to prooue the iustification of Abraham, not onelyonly before 20men, but also before God. Now vertue and goodnes, which is in estimation among men, is not sufficient, to acquit and iustifie vsus, before God.

The second exposition is of the Papists, who by faith here vnderstand, a generall faith, whereby the articles of faith are beleeued. And by imputation, they vnderstand reputation, wher 25by a thing is esteemed as it is indeede. And they teach that faith is reputed for righteousnes; because (say they) faith formed with charitie, is indeede the iustice whereby a sinner is iustified before God. But this Exposition hath his defects, and 30errours. For first of all, Charitie is not the forme, or life of faith, but the fruit and effect of it. 1. Tim. 1. 5. The ende of teaching is louelove out of a pure heart, good conscience, and faith vnfained. It is obiected, that as the bodie is dead without the soule, so is faith without workes, Iam. 2. 26. and therefore that workes are the life 35of faith. Ans. S. Iames by faith, vnderstands a pretended faith, or the Profession of faith, as appeares by the words, v. 14. though a man say he hath faith: and v. 18. shew me thy faith. Now of this profession of faith, workes are the life.

Secondly, this exposition makes faith; or the act of beleeuing, p. 174to be our whole and intire iustice before God: whereas indeede if it be iustice, it is but one part thereof. And in the act of beleeuing, louelove cannot be included.

Thirdly, faith ioyned with charitie, is not the iustice whereby a sinner is iustified. For our faith and louelove are both imperfect: 5and faith is imputed for righteousnes without workes, Rom. 4. 6. and therefore without charitie. For this is charitie to keepe the commandements of God. Ioh. 15. 10. Paul saith, that the righteousnesse whereby we are iustified, is by, or through faith, Phil. 3. 9. and therefore our iustice, and our faith, are two 10distinct things.

The third exposition is also from the Papists, that faith is reputed for righteousnes: because it is reputed to be a sufficient meanes to prepare men to their iustification: but this cannot be the sense of this place. For this was spoken of Abraham 15after he was iustified, and therefore needed no preparation to iustification.

Let vsus now come to the true sense of the wordes. In them I consider two things, Abrahams faith, in these words, Abraham beleeued God: and the fruit of his faith, in these words, and it was 20imputed to him for righteousnes. Touching his faith, I consider three things. The first is, the occasion, which was on this manner. After the conquest of the heathen kings, Abraham was still in some feare: in this regard the Lord comforts him, Gen. 15. 1. I am thy buckler, and thy exceeding great reward. But to 25this Abraham replies, I want issue: and the Lord answers, I will make thy seede, as the starres of heauen. Gen. 15. 5. Now then looke as God renewes and inlarges his promise to Abraham, so Abraham renewes his faith: and hereupon Moses, and Paul, say, Abraham beleeued God. God doth not now inlarge his promises 30to vsus as to Abraham: neuerthelesse, the promises recorded in the bible, are renewed to vsus partly by preaching, and partly by the vse of the sacraments: and we accordingly are to renew our faith: specially in the time of feare, and danger.

The second thing is the obiect, or matter of his faith, and 35that is, the multiplication of his posteritie. It may be said, how could Abraham be iustified by such a faith? Ans. The promise of the multiplication of his seede, was a dependant of a more principall promise, I am thy God all-sufficient. Gen. 17. 1. and, I am thy exceeding great reward. Gen. 15. 11. In this carnall seede, p. 175Abraham specially respected (by the eye of faith,) the blessed seede of the woman. He therefore beleeued the promise of a seede, as it was a pledge vntounto him of a thing more principall; namely, the fauour of God, and as it was a meanes to effect the incarnation of the sonne of God. In his example we are taught 5how we are to respect, and vse earthly things: we are to respect them as pledges of Gods fauour: and to vse them as meanes to further vsus to Christ, and to the attainment of our saluation.

The third point is, the propertie of Abrahams faith, which was a faith against hope. For he beleeued the promise of a 10seede, when his bodie was halfe dead, and Sarai was barren. In like sort we keeping true religion, and good conscience, must in all our temptations, crosses, miseries, infirmities, against reason, sense, and feeling, beleeue the promise of remission of sinnes, and life euerlasting.

In the effect and fruit of Abrahams faith, three things must be considered. The first is, what is meant by Imputation. To impute properly, is a speach borrowed from marchants: and it signifies to recken, or to keepe a reckening of expenses, and receipts. Thus Paul saith, Philem. 18. If he hauehave done thee any 20wrong, impute it to me: that is, set it on my reckening. And this word is here applied, to the Iudgement of God. Because he is our soueraigne Lord, and we are his debters: and he doth adiudge vntounto men for their sinnes, either pardon, or punishment.

Imputation in God, is twofold: one, Legall: the other, Euangelicall. 25Legall is, when God willeth and adiudgeth the reward to him that fulfilleth the law. Thus Paul saith, Rom. 4. 5. that the wages is imputed to him that worketh, and that of debt. Euangelicall imputation is, when God accepts the satisfaction of Christ, our suretie, as a paiment for our sinnes. In this sense is 30the word, Impute, taken ten times in the 4. chap. to the Rom. and in the fame, is it vsed in this place.

The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two waies; first, as a qualitie in it selfe: and thus it is imperfect, and consequently 35cannot be imputed to vsus for our instification. Againe, faith must be considered as an instrument, or hand holding and receiuing Christ: and in this regard beleeuing is put for the thing beleeued. And thus must this text be vnderstood. It was imputed to him, that is, the thing which his faith beleeued was imputed p. 176to him by God: for the act of beleeuing is not our iustice, as I hauehave shewed.

The third point is, what is meant by righteousnes? Ans. That which is called in Scripture, the Iustice of God, which is sufficient to acquit a sinner at the barre of Gods iudgement. Thus 5then the sense is manifest: Abraham beleeued the promise of God, specially touching the blessed seede: and that which he beleeued, namely, the obedience of the Mediatour (the blessed seede,) was accepted of God as his obedience, for his iustification.

It is obiected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Ans. It is to be imputed, that is, ascribed to him as to the author thereof: and withall because he did performe it in our roome, and stead, and that for vsus, it is to be imputed to vsus.

Secondly, it is obiected, that works are also imputed, as well as faith. Psal. 106. 31. Phinees exequuted iudgement, and it was imputed to him for righteousnes. Ans. There is iustice of the person, and iustice of the act. Iustice of the person is that, which makes the person of man iust. Iustice of the act, is that which makes 20the act of the person iust, and not the person it selfe. Now the Psalme speakes onelyonly of the iustice of Phinees action: and the meaning of the words is this, that God reputed his action as a iust action, whereas men might happily condemne it. This place therefore prooues not that workes are imputed for the 25iustification of any man.

Thirdly, it is obiected, that imputed iustice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false. Bernard saith expressely, Death is put to flight by the death of Christ, Germ. ad mil. Temp. c. 11. Epist 190.and the iustice of Christ is imputed to vsus: and againe, the satisfaction 30of Christ is imputed to vsus. Againe, sundrie of the Fathers, as Augustine, Hierome, Chrysostome, Theodoret, Anselme, entreating vponupon the text of Paul, 2. Cor. 5. 21. auouch, that the iustice whereby we are iustified, is not in vsus, but in Christ. And it is a receiued doctrine with them, that a sinner is iustified by faith alone: 35now faith alone, presupposeth an imputation of iustice.

The vse. Hence it followes, that there is no merit of mans works, either in the beginning, or in the accomplishment of our iustification. For faith is imputed for iustice to him that beleeueth and worketh not. Rom. 4. 5.

p. 177Againe, by this we see there is but one iustification; and that the second, by workes, whereby a man, of a good man, is made better, is a meere fiction. For iust Abraham is not iustified by his good workes wherewith he abounded, but after his first iustification, faith still is imputed to him for righteousnes.

Thirdly, here we see what is that very thing, whereby we are 5to appeare iust before God, and to be saued, and that is the Obedience of Christ, imputed to vsus of God, and apprehended by our faith.

Lastly, here we see our dutie. God sits as a Iudge ouer vsus: he takes a reckening of vsus, for all our doings: the law is an handwriting 10against vsus: to some he imputes their sinnes, to some he remits them. We therefore must come into the presence of God, plead guiltie, and acknowledge our selues to be as bankrupts, and intreat him to graunt pardon to vsus, and to accept the satisfaction of Christ for vsus: then will God not impute our 15sinnes, but the obedience of Christ for our iustification: and accept him as our suretie in life and death.

The declaration of the conclusion followes in the 9. verse, and it shewes who are the true children of Abraham. The meaning of the words must first be considered. To be of faith, 20is to be of Abrahams faith, Rom. 4. 16. And to be of Abrahams faith, is to beleeue, and applie the promise of righteousnes and life euerlasting by Christ, as Abraham did: and to rest in it for our iustification and saluation. v. 10. they are said to be of works, 25who doe the works of the law, and looke to be iustified thereby: therefore they are of faith, who beleeue in Christ, & looke to be saued and iustified thereby.

And they which thus beleeue with Abraham, are said to be his children. It may be demanded, how? Ans. Children of Abraham, 30are of two sorts: some by nature, some by grace. By nature are they which are of Abraham by the flesh, or naturall generation, as Ismael was. By grace, all beleeuers are children of Abraham: and that three waies. First, by Imitation, in that Abraham is set forth vntounto vsus as a patterne, in the steppes of whose faith all true beleeuers walke. Rom. 4. 12. Secondly, beleeuers 35are children of Abraham, by succession, in that they succeede him in the inheritance of the same blessing. Thirdly, they are children to him by a kind of spirituall generation. For Abraham by beleeuing the promise of a seede did after a sort beget p. 178them. Indeede properly the promise and Election of God, makes them children: and Abraham by his faith beleeuing the foresaid promise, receiues them of God as his children. In this regard beleeuers are called, children of the promise, Rom. 9. 8. and the seede, that is, of the faith of Abraham. Rom. 4. 16. Now 5then the meaning of the text is, that beleeuers, though vncircumcised, are the children of Abraham. It may be said, what priuiledge is this? Ans. Great: for the children of Abraham are children of the couenant, Act. 3. 25. and children of God. Rom. 9. 8.

The vse. In this verse Paul sets downe one thing, namely, the true marke of the child of Abraham, and that is, to be of the faith of Abrahā. Here then marke, first of all the Iewes, though descending of Isaac, are no children of Abraham, because they follow not the faith of Abraham. Secondly, the Turks are no 15children, though they plead descent from Agar sometimes, and sometime from Sara, tearming themselues Agarens, and Saracens. For they tread vnderunder foote the faith of Abraham. Thirdly, the Papist will nothing helpe himselfe by the plea of Antiquitie, Succession, and vniuersall consent, except he can 20shew some good euidence that he is of the faith of Abraham, which he cannot. For this faith he hath corrupted, as I hauehave shewed. Lastly our profession of Abrahams faith, partly in teaching, and partly in hearing and in the vse of the sacraments; is not sufficient to prooue vsus the children of Abraham. For not eueryevery 25one that saith Lord, Lord, shall enter into the kingdome of heauen. Math. 7. 22.

Therefore we must labour to be indeede and in truth of the faith of Abraham, and to walke in the steppes of his faith. And to this end, we must do three things. First, we must hauehave knowledge 30of the maine and principall promise, touching the blessing of God in Christ, and of all other promises depending on the principall: and we must know the scope and tenour of them, that we be not deceiued. Secondly, we must with Abraham beleeue the power, and truth of God, in the accomplishing 35of the said promises, or in the working of our vocation, iustification, sanctification, glorification. Rom. 4. 21. Thirdly, we must by faith obey God in all things; shutting our eyes, and suffering our selues (as it were) to be led blindfold, by the word of God. Thus did Abraham in all things, euen in actions against p. 179nature. Hebr. 11. 8. But this practise is rare among vsus. For there are three things which preuaile much among vsus, the louelove of worldly honour, the louelove of pleasures, and the louelove of riches: and where these beare a sway, there faith takes no place. It will be said, that faith is much professed. Ans. Faith was neuer more professed, yet there was neuer lesse true faith. For the 5common faith of men, is a false faith. For in some, it is conceiued without the meanes of the word, praier, sacraments: and in others, it is seuered from the Purpose of not sinning. Now faith conceiued without the true meanes, and faith ioyned with the 10purpose to liue as we list, is nothing but presumption. And surely, this is the faith, though not of all, yet of the most.

Moreouer, that which Paul hath said of the children of Abraham, he prooues by the testimonie of the Galatians, in these words, Know ye therefore, or ye know: that is, vponupon the saying of 15Moses in the former verse, ye your selues know this to be a truth, which I said. Marke here, Paul requires such a measure of knowledge in beleeuers, that they must be able to iudge of the gathering of this or that doctrine, out of this or that place of Scripture. This shewes the contempt of knowledge in these 20our daies to be great: for most men reiect the preaching of the Gospel, and content themselues with the teaching, and schooling of nature.

8 For the Scripture foreseeing that God would iustifie the Gentiles 25through faith, preached before the Gospel vntounto Abraham, saying, In thee shall all the Gentiles be blessed.

309 So then, they which are of faith, are blessed with faithfull Abraham.

Against the argument in the two former verses, a doubt, or exception might be mooued, on this manner. We graunt, that they which are of the faith of Abraham, are iustified as he was, p. 180so they be Iewes, and not Gentiles. Now this doubt, exception, or obiection, Paul remooues in these verses, thus. Whē God said to Abraham, In thee shall all the Gentiles be blessed; he signified, the iustification euen of the Gentiles by faith: therefore all that are of faith, euen the Gentiles, are blessed of God, as Abraham 5was.

In the 8. verse, I consider three things; the occasion of the speach of God to Abraham, namely, Gods foreknowledge: the manner of his speach, the preaching of the Gospel to Abraham: and the testimonie it selfe, In thee, &c.

Touching the occasion; first, it may be demanded, whether this foreknowledge in God, be a bare foreknowledge, seuered from the will of God, or no? Ans. No: Gods foreknowledge, is in all things ioyned with his decree, or will. If God should foresee things to come, and in no sort will or nill them, there 15should be an idle prouidence. Christ was deliuered by the will and foreknowledge of God, Act. 2. 23. and the Iewes for their parts did nothing in the crucifying of Christ, but that which the hand, and counsell of God had determined to be done. Act. 4. 28. Neither is God by this doctrine made the author of sinne. For sinne 20comes to passe, not from the will of God, but according to his will: in that he foresees euill, and withall wills not to hinder the beeing of it: and euill not hindred, comes to passe.

Againe, it may be demanded, In what order the foreknowledge of God stands to his will. Ans. The foreknowledge of 25things that may possibly come to passe, goes before his will: the foreknowledge of things that shall certenly come to passe, followes the will, and decree of God. For things come not to passe, because they are foreseene; but because they are to come to passe, according to the will of God; therefore they are foreseene. 30Now then because foreknowledge in God, is ioyned with his will, and is alwaies a consequent of it, it is often put for the counsell, will, and decree of God; as in this place.

In this text, two things are to be considered of Gods foreknowledge. The first is, who, or what foresees? Answer is here 35made, The Scripture foresees: that is, God foresees, and the Scripture records things foreseene by him. Hence it appeares, that the writings of Moses are the word of God. For they foretell things to come 2000 yeares after, as the calling and benediction of the Gentiles in the seede of Abraham. In the same p. 181regard the writings of Paul are the word of God. For there he reueales and sets down in writing, more then 2000 years after, what was the intention of God, when he said to Abraham, In thee shall all the Gentiles be blessed.

The second point is, what is foreseene? Answer is made, that God iustifieth the Gentiles, that is, God will as certēly iustifie 5them in time to come, as if he had then done it, when he spake the words. Some teach that the Predestination of God, is his decree, in which he purposeth to redeeme, and iustifie all men, of all ages, and times, so be it; they will beleeue. But I finde no 10such decree in the word. Here we see Gods decree, is onelyonly to iustifie all the Gentiles in the last age of the world. And thus the text of Paul must be vnderstood, God would hauehave all men to be saued, 1. Tim. 2. namely, all men, or all the Gentiles in the last age of the world, and not all the Gentiles, of all ages, and times.

In the next place, the manner of the speech and testimonie of God must be considered, in that he is said to preach the Gospel to Abraham. Here marke the Antiquitie of the Gospel: and the markes of true religion, which for his substance was known 20not onelyonly to the Apostles, but also to the Prophets, and Patriarks. So ancient is the true way of life, and the doctrine of iustification by faith without workes. Papists plead antiquitie for their religion: but in vaine: for the proper points and heads of their religion, were taken vp since the daies of Christ, some, 25200 yeares after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 yeares after.

The third point, is the speach, or testimonie it selfe: In thee shall all the Gentiles be blessed. In thee, that is, in thy seede, Christ, Gen. 22. 18. who is in thy loynes: into whome the Gentiles are 30ingrafted by faith, and consequently into thee. For they are the seede of Christ, Isa. 53. 10. who is the seede of Abraham. Againe, here it is said, All the Gentilis. but Gen. 17. 4. Abraham is called the father, not of all, but of many nations. Ans: He is the father of many, in respect of his fleshs and he is a father of all 35the Gentiles, in regard of his faith. Againe, it is vsuall in scripture, to put the word, All: for many Rom. 5. 15. 18. And the benediction here mentioned, comprehends all the spirituall graces of God, as vocation, iustification, glorification, Eph. 1. v. 3.

p. 182The vse. In that the Lord saith, All the nations shall be blessed in Abraham, hence I gather, that the nation of the Iewes shal be called, and conuerted, to the participation of this blessing: when, and how, God knowes: but that it shall be done before the ende of the world, we know. For if all nations shall be called, 5then the Iewes.

Againe, that which was foretold to Abraham, is verefied in our eyes. For this our English nation, and many other nations are at this day blessed in this seede of Abraham. VponUpon the consideration of this, we are admonished of many things. First, 10we are to giuegive to God great thankes and praise, that we are borne in these daies. For many Prophets, and great Kings, desired to see that which we see, and could not obtaine it. Secondly, we must eueryevery one of vsus in our hearts amend and turne to God, and vnfainedly beleeue in Christ, that we may now in 15the acceptable day be partakers of the promised blessing. The Lord saith, Gen. 22. 18. In thy seede all the nations of the earth shall be blessed, or, blesse themselues: because they shall vse all good meanes, that they may be filled with the blessings of God. Thirdly, we must blesse all, doe good to all, and hurt 20none: for, we are heyres of blessings 1. Pet. 3. 8. Lastly, we must here marke our comfort: if we truly turne to God, and beleeue in the holy seede of Abraham, all things shall goe well with vsus: God shall blesse them that blesse vsus, and curse them that curse vsus. Gen. 12. 3.

The ninth verse, is the conclusion of Pauls answer: and it is in effect and substance one and the same with v. 7. and it signifieth that all men that be of Abrahams faith, (though otherwise forrainers and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we 30hauehave the same blessing, when we hauehave not the like faith? Ans. god respects not the greatnes of our faith so much, as the truth of it. And if faith erre not in his obiect: that is, if we make Christ crucified our Redeemer, and ioyne nothing to him: if there be further, a will to beleeue, and to apprehend Christ, 35with care and constancie to increase in faith, and a purpose not to sinne, God will accept this true and honest will, for the deede.

10 For as many as be of the works p. 183of the law, are vnderunder the curse. For it is written, Cursed is eueryevery one that continues not in all things written in the Law, to doe them.

In these wordes, Paul sets downe a second reason, whereby he prooues that not onelyonly the Iewes, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawne from the contraries, thus. They that are of workes, that is, that 10looke to be iustified by workes, are vnderunder the curse. Therefore, they that are of faith, are blessed, or iustified, with Abraham. Moreouer, Paul addes the proofe of this second reason, in the next words, and it is framed thus: They which fulfill not the 15law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul saith, that they are vnderunder the curse, that will be of workes, we see the whole world almost, walkes in the way of perdition: it is a conclusion of nature, that we must be saued, 20and iustified, by our works. The young Prince in the Gospel, said, Good master, what must I doe, to be saued? The Iewes would not be subiect to the iustice of God, but they est…blished their owne righteousnes of the law, Rom. 10. 3. Our common people, and they that should be wise, say, they looke to be saued by faith: 25but indeede, they turne their faith, to workes. For what is their faith? surely nothing els (as they say) but their good meaning, or their good dealing, or their good seruing of God.

Hence againe it followes, that the Papacie, or Popish reli gion, is the way to perdition, in that it prescribeth, and teacheth, 30iustification, by workes. On the contrarie, our religion is the safest, and surest from daunger, because it teacheth the free iustificatiō of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce iustification by their workes. Steuen Gardiner a bloodie persecutor, beeing on his death bed told, of free iustification by the blood of Christ, 35said; You may tell this to me, but doe not open this gappe to the people. One of late in a publike execution of iustice, said, he would die a Catholike, and withall he added, that he looked to be saued onelyonly by the passion of Christ.

p. 184In the proofe of the reason, three things are to be considered: What the curse is? who are cursed? and when?

The curse is eternall woe and miserie: and it is either in this life, in the end of this life, or in the life to come.

The curse in this life, is either within man, or without him. 5The curse within man, is manifold. In the minde there is ignorance of God, of our selues, of true happines, and of the means to attaine to it. Againe, there is a great difficultie with much paine to learne, and retaine things, to be learned, and retained. And this is a curse of God vponupon our minds. In the conscience, 10there are manifold accusations; terrours, and feares, arising vponupon eueryevery occasion, and they are flashings (as it were) of the fire of hell, vnlesse they be quenched in this life, by the blood of Christ. In the will, there in an inclination to all manner of sinnes, without exception. Againe, there is hardnes of heart, 15whereby the will of man is vnpliable to that which is good, vnlesse it be renewed. In the bodie there are more diseases, then the Physitians bookes can expresse: and as many diseases as there be in vsus, so many fruits of sinne there are. Ioh. 5. 14.

The curse without vsus, is threefold. The first is, a spirituall 20bondage vnderunder the power of the deuil: who by reason of sinne, works in the hearts of vnbeleeuers, Eph. 2. 2. and hath the power of death. Heb. 2. 14.

The second, is an Enmitie of all the creatures with man, since the fall. And this appeares, because when God receiues vsus to be 25his people, he makes a couenant with all creatures, in our behalfe. Hos. 2. 18.

The third containes, all losses, calamities, miseries, in goods, friends, good name. Read Deut. 28.

The curse in the end of this life, is death, which is the separation 30of bodie and soule, Rom. 5. 13. and death in his owne nature, is a fearefull curse, and the very downefall to the pitte of hell.

The curse after this life, is the second death: which is separation of bodie and soule from God, with a full apprehension of 35the wrath of God. And if the paine of one tooth, or finger, be oftentimes so great, that men rather desire to die; then liue? how great then shall the paine be, when all the parts of bodie and soule shall be tormented? And the eternitie of this death increaseth mans miserie. If a man might suffer so many yeares, p. 185as there are drops in the sea, and then hauehave an end, it were some comfort: but when that time is expired, man is as farre from the end of his woe, as euer he was.

This in summe and substance is the curse here mentioned: and it were to be wished, that men would more thinke & speak of it, then they doe: then would there be more conscience of 5sinne.

The next point is, who are cursed. Ans. They which doe not all things written in the law. Here, is an Item for them, that will keepe some commandements, but not all. Herod would doe 10some things, at the motion of Iohn Baptist, but he would not leaue his incestuous marriage, with his brothers wife. Mark. 6. 20. There be at this day that are very forward in good things: yet some of them will not leaue their swearing, some their lying, some their vncleannes, some their vsurie. But God will 15not part stakes with man: he will hauehave all, or none. He that breakes one commandement, is guiltie of all. Iam. 2. And there is good reason, that he which obaies, should obey in all. For where God renewes, he sanctifies throughout, and fills them with the seede of all grace, that they may performe obedience, 20according to all the commandements of the law.

Againe, he is cursed, that doth not all things which the law prescribeth; or if he doe them, yet doth not continue in all. So then he is cursed, that breakes the law but once, and that onelyonly in one thought: for such an one doth not continue in all things. 25Now then O sinnefull man, what wilt thou doe, to auoid the curse? for thou hast in thought, word, and deede, broken the law. Doest thou thinke to appease the wrath of God with gold and siluer? the whole world and all things therein are the Lords. And thou maist not thinke to hide or withdraw thy 30selfe from the presence of God: for all must come and appeare before his tribunall seat, in their owne persons. Neither may we thinke to escape, because God is mercifull: for he is as iust, as mercifull. What wilt thou then doe to escape this horrible curse? when thou hast done all thou canst doe, thou canst no 35way helpe or releeue thy selfe.

The onelyonly way of helpe is this. Thou must flie from this sentence of the law, to the throne of grace for merciemercy; instantly asking, seeking, knocking at the gate of merciemercy, for pardon of thy sinnes. And that thou maist be incouraged to this dutie. p. 186consider with me, that at thy first Purpose to amend, and to turne vntounto God, thy sinnes are pardoned in heauen. Dauid saith, Psal. 32. 5. I thought I will confesse my sinnes against my selfe, and thou forgauest me. Marke the speech, I thought. The prodigall child, Luk. 15. vponupon his purpose to returne to his father, 5(before he had indeed humbled himselfe in word) was receiued to merciemercy. When Dauid said, I hauehave sinned, Nathan in the name of God said, Thy sinne is forgiuen thee. It may be, thou wilt say, the curse is absolute. Ans. The threatnings of the law must be vnderstood with an exception, which the Gospel makes, on 10this manner: The Law saith, cursed is the transgressour: and the Gospel saith, Except he repent. Ionas preached, yet fourtie daies, and Niniuie shall be destroied: yet withall he addes an exception: It may be the Lord will repent of his fierce wrath. Ion. 5. 9. Againe, thou wilt say, my sinnes are very grieuous 15therefore I feare I shall not escape the curfe. Ans. Forgiuenes is promised without any limitation, to any number or kinds of sinne: (onelyonly the sinne against the H. Ghost excepted.) Therefore appeale with boldnes in thy heart to the throne of grace, intreat for forgiuenes as for life and death, and thou shalt escape 20the curse.

The third point is, when is a sinner accursed? Ans. In present, in the time of this life. For the Lord saith not, he shall be accursed: but, he is accursed. There be among vsus whome no sermons or exhortations will amend: and such persons thinke 25themselues without the reach of any danger. For they thinke the time is very long to the last iudgement. But they are deceiued touching themselues. For God with his owne mouth hath giuen the sentence, that they are accursed; there remaines nothing but the exequution. The halter is alreadie about their 30neckes: and there remaines nothing but the turning of the ladder. Nay the exequution is alreadie, in blindnes of minde, and hardnes of heart. He that beleeues not, is alreadie condemned. Ioh. 3.

Lastly, a memorable conclusion of Paul is here to be obserued. 35That it is impossible for any man, within himselfe, for the time of this life, to fulfill the law of God. For Paul here takes it for a confessed and graunted conclusion: otherwise his argument will not hold: which must be framed on this manner. He which fulfills not the law, is cursed: he which is of workes, fulfills p. 187not the law: therefore he is accursed. I further prooue it thus. If we could fulfill the law, we might be iustified by the law: but no man can be iustified by the law, or by workes: therefore, no man can fulfill the law. Againe, Paul saith, Rom. 7. 14. that the law was spirituall, requiring inward and spirituall obedience, and that he was carnall, and therefore not conformable 5to the law: that he was sold vnderunder sinne: that when he would doe good, euil was present: that he carried about him the bodie of death. And all this he saith of himselfe, about twentie yeares after his owne conuersion. Such as our knowledge is, such is our louelove, to God and man. Now we know God onelyonly in part: 10therefore we louelove in part; and consequently we doe not fulfill the law. Againe, the Scripture puts all men, euen the regenerate, vnderunder the name of sinners to the very death: Isa. 64. 4. All our righteousnes is as a defiled cloth. Prou. 20. 9. Who can say, my 15heart is cleane? Iob cannot answer God for one of a thousand, Iob. 9. The righteous man shall pray for the pardon of his sinnes in a time when he may be heard, Psal. 32. 6. If we say we hauehave no sinne, we deceiue our selues. 1. Ioh. 1. 9. The Papists say, that all these places are meant of veniall sinnes. Ans. There are no veniall 20sinnes, which in their owne nature, are not against the law of God, but only beside it. The stipend of eueryevery sinne is death. Rom. 6. 23. If we were perfectly sanctified, and consequently fulfillers of the law in this life, then Christ should not be a Sauiour, but an Instrument of God, to make vsus our owne Sauiours. 25And to say this, is blasphemie. Lastly, that which man could doe by creation, so much the law requires at our hand: but man by creation could louelove God with all the powers of his soule, and with all the strength of all the powers: which now (since the fall,) no man can doe. It remaines then for an infallible conclusion, that it is impossible for any man in the time of 30this life, to fulfill the law.

The vse. This point serues notably to condemne the follie of the world. The Israelites say at Mount Sinai, that they will doe all things which the Lord shall command them. Exod. 19. 8. The young Prince said, that he had kept all the commandements 35from his youth. Mark. 10. 20. Our common people say, that they can louelove God with all their hearts, and their neighbours as thē selues.

Secondly, this doctrine serues to confute sundrie Errours of p. 188the Papists, who blasphemously teach, that a man after justification, may fulfill the law in this life: that a man may for a time be without all sinne: that works of the regenerate are perfect, and may be opposed to the iudgement of God: that men may supererrogate, and doe more then the law requires. The groūd 5of all these conclusions is this: They say, there is a double degree of fulfilling the law. The first is, in this life, and that is, to louelove God truly, aboue all creatures, and to louelove our neighbour as our selues, in truth. The second is, to louelove God with all the powers of the soule, and with all the strength, of all the powers: 10and this measure of fulfilling the law, is reserued to the life to come. I will briefly consider the reasons and the ground of this blasphemous doctrine.

Obiect. I. God promifeth the Israelites, that he will circumcise their hearts, that they may louelove him with all their hearts, with 15all their soules, and with all their strength. Deut. 30. 6. And thus Iosua turned to God with all his heart, with all his soule, and with all his strength according to all the law of Moses. 2. king. 23. 25. Ans. The phrase [with all thy heart] is taken in a double signification. Sometime it is opposed to a double heart, and then it 20signifies, a true and vpright heart, without guile or dissimulation. Thus they of Zebulon are saide, not to fight with a double heart, 1. Chron. 12. 33. but with a perfect heart, v. 38. Where, marke the opposition, of an whole or perfect heart, to a double heart. In this sense are the places before named, to be vnderstood. 25Neuerthelesse, the whole heart, soule, and strength, in the summe of the morall law, signifies all powers of the soule, and all the strength of all the powers. Thus doth Paul, Rom. 7. expound the law, when he faith, the law, is spirituall; and by the prohibition of lust, giues the meaning of the whole law. 30For concupiscence, or lust, comprehends the first thoughts, or motions.

Obiect. II. Noah is saide to be iust and perfect, Gen. 6. and God commands Abraham to walke before him, and to be perfect, Gen. 17. 1. Paul saith, Let as many as be perfect, be thus minded, 35Phil. 3. 15. Answ. There is a double perfection; perfection of parts, and perfection of degrees. Perfection of parts is, when a man hath in him, after he is regenerate, the beginnings of all vertnes, and the seedes of all graces: by which he endeauours, to obey God in all his lawes and commandements. Perfection of degrees, p. 189is, when the law is fulfilled both in matter, and manner, according to the rigour of the law. Now the former places speake onelyonly of the perfection of parts: and that is such a perfection in which we are to acknowledge our imperfection, and it is no more but a true and generall indeauour to obey God. Isa. 38. 1.

Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, saue in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabeth walked in all the commandements of God, and that without 10reproofe before God. Luk. 1. 6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of 15fulfilling the law, is to beleeue in Christ, who fulfilled the law for vsus: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, 20yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabeth, and others, are said to fulfill the law.

Obiect. IIII. We pray that we may fulfill the law, when 25we say, Let thy will be done in earth, as it is in heauen. Ans. We pray not that we may fulfill the law in this, but that we may striue as much as may be, to attaine to the fulfilling of the law. That is the scope of the petition. We desire not to be equall to the Angels, and Saints; but onelyonly to imitate them more and 30more, and to be like to them.

Obiect. V. Rom. 7. 18. To will is present with me: therefore (say they) in will the law may be kept, though the flesh relent. Ans. When Paul saith, that to will was present, he doth not signifie that he could perfectly will that which is good. For his 35will beeing partly renewed, and partly vnrenewed, the good which he willed, he partly nilled; and the euill which he nilled, he partly willed.

Obiect. UI. Christ tooke out flesh, that the righteousnes of the law might be fulfilled in vsus. Rom. 8. 4. Ans. The righteousnes p. 190of the law is fulfilled in vsus, not because we doe all things required in the law, but because we hauehave faith in vsus, and by that faith we apprehend the obedience of Christ in fulfilling of the law.

Obiect. VII. Rom. 13. 8. LoueLove is the fulfilling of the law: and 5the regenerate louelove their neighbours. Ans. If we could louelove our neighbour as our selues, perfectly, we should then fulfill the whole law. But our louelove is imperfect.

Obiect. UIII. He that is borne of God sinnes not: 1. Ioh. 3. he that sinnes not, fulfills the law. Ans. He that is borne of God sinnes 10not, that is, he doth not commit sinne, or make a practise of sinne. He may fall of frailtie, yet then he recouers himselfe, and doth not keepe a course in sinning. This is the meaning of S. Iohn.

Obiect. IX. The commandements of God are not grieuous. 1. 15Ioh. 5. Ans. They are not grieuous three waies; first, in respect of remission: because they that beleeue in Christ, hauehave the transgression of the law pardoned. Secondly, in respect of imputation: because Christs obedience in fulfilling the law, is imputed to eueryevery beleeuer. Thirdly, in respect of inchoation. For they 20that beleeue receiue the spirit of God, wherby they are inabled to indeauour themselues to obey God in all his commandements. Otherwise in respect of our owne personall obedience, they are a yoke that no man can beare.

Obiect. X. The workes of God are perfect, Deut. 32. 4. Good 25workes, are workes of God: therefore they are perfect. Ans. Workes, that are meerely workes of God, which he worketh by himselfe, and not by man, they are all perfect: and thus must the text in Moses be vnderstood. Now good works, are works of God in vsus: and withall they are our workes, hauing 30their beginning in the minde, and will of man: and hence they are defiled. For when the first and second cause concurre in a worke, the said worke takes vntounto it the condition of the second cause. Water pure in the fountaine, is defiled, when it passes by the filthie channell.

Obiect. XI. If God hauehave giuen vsus an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his owne fault hath lost this power of keeping the law.

p. 191The ground before named of the double fulfilling of the law, one for this life, the other for the life to come, is false. For there is onelyonly one generall, and vnchangeable sentence of the law, Cursed is eueryevery one that continues not in all things written in the law to doe them.

I now come to other vses of the former conclusion. If the 5law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that beleeue. Hence it followes necessarily, that our iustification must be by the imputation, or application of Christs iustice vntounto vsus.

Because we cannot fulfill the law, we must make it a glasse to see our impotencie, and what we cannot doe: and it must be our schoolemaster to driue vsus to Christ. And by our impotencie we must take occasion to make praier to God for his spirit to inable vsus to obey the lawes of God. Thus come we to be 15doers of the law, and no otherwise.

Againe, it may be demanded, (considering we cannot fulfill the law,) how our works can please God? Ans. In eueryevery good worke, there is something that is Gods, and something that is ours alone. The defect of the worke is ours alone, and that is 20pardoned to the beleeuer. That which is good in the worke, is from God, and that he approoueth as beeing his owne. And thus eueryevery good worke, is said to please God.

Lastly, after that we hauehave begunne to please God in obedience to his lawes, considering we fulfill them not, all boasting 25of our goodnes must be laid aside, and we must humble our selues vnderunder the hand of God euen to the death. Read the practise of Dauid, Psal. 143. 2. and Psal. 130. 3. Iob. 9. 1.

11 And that no man is iustified 30by the law in the sight of God, it is manifest. For the iust liueth by faith.

12 And the law is not of faith: 35but he that shall doe these things, shall liue in them.

The meaning. By the law] that is, the law not onelyonly ceremoniall, p. 192but also iudiciall and morall. Indeede the occasion of Pauls disputation in this place, is taken from Circumcision, pertaining to the ceremoniall law: but he inlarges his disputation, from one part to the whole law. For they which thought Ceremonies necessarie to iustification, would much more 5thinke morall duties necessarie. And that Paul speakes here of the morall, it appeares by the 10. verse, where he alleadgeth a sentence that specially appertaines to the morall law: Cursedis eueryevery one, &c. Againe, the law may be considered, two waies, in the iustification of a sinner: first, as it iustifieth without Christ. 10Secondly, as it iustifieth with Christ: and both waies it is excluded from iustification, and here specially in the second regard. For the intent of the Galatians was, to ioyne Christ and the law, in the worke of our iustification.

Before God] that is, in the iudgement of God, before whose 15iudgement seat we must all appeare, and be iudged.

The iust shall liue by faith.] The scope of these words is this. The Iewes were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be ledde into captiuitie, by the saide Babylonians. Now in this distresse of 20theirs, the Lord sets downe the dutie of the faithfull Iewes, namely, that they must stay themselues by their faith in the Messias, and consequently, that they shall hauehave safetie in this life in the middest of all dangers, and in the ende hauehave eternall life. And Paul applies this text to his purpose, thus. Life eternall 25comes by faith: and therefore true righteousnesse before God is by faith. For righteousnes is the foundation of life eternall: and therefore it is called iustification of life. Rom. 5. 17.

The law is not of faith] The meaning of these words must be gathered, by the opposition in the latter part of the verse: but he 30that doth these things shall liue in them. And the meaning is this. The law doth not prescribe faith in the Messias: neither doth it promise life to him that beleeueth in the Messias, but to him that doth the things contained in the law.

In these wordes, Paul addes a new argument to the former, 35thus. Iustice is by faith: the law is not of faith: therefore the law is not our iustice. Or again, thus. He that is iustified, is iustified by faith: the law iustifies no man by faith: therefore the law doth not iustifie. The conclusion is first, in the 11. verse. The proposition is expressed, and confirmed by the testimonie of p. 193the Prophet Habacuk. The assumption is in the 12. verse.

The vse. Whē Paul saith, No mā is iustified by the law in the sight of God: he makes a double iustification: one, before God: the other, before mē. Iustification before God is, when God reputes a man iust, & that onelyonly for the merit, and obedience of Christ. Iustification before men, is, when such as professe faith in 5Christ, are reputed iust of men. By this distinction, Paul who saith, that a man is iustified by faith without workes, Rom. 3. 28. and Iames, who saith, that Abraham was iustified by faith, and workes, Iam. 2. 24. are reconciled: for Paul speakes of iustification before God, as he himselfe expressely testifieth, Rom. 4. 2. 10and S. Iames speakes of iustification before men, which is not onelyonly by the profession of faith, but also by workes.

In the same sort, there is a double Election. One speciall, whereby God knowes who are his. The other, is more generall, whereby we repute all men to be Elect, that professe faith in 15Christ, leauing secret iudgements to God. Thus Paul writes to the Ephesians, Philippians, &c. as Elect. And the Ministers of the word, are to speake to their congregations, as to the Elect people of God.

In the same manner, there is a double sanctification: one before God, in truth, Eph. 4. 28. the other before men, in the iudgement of charitie. Thus men are said, to tread vnderunder foote the blood of Christ wherewith they were sanctified. Hebr. 10. 29. Thus all that are of right to be baptised, are holy and regenerate: not in the iudgement of certentie, which is Gods; but in 25the iudgement of charitie, which is mans: secrets alwaies reserued to God.

Againe, when Paul saith, in the sight of God, he giues vsus to vnderstand, that there is an vniuersall iudgement of God, before whome we must all appeare, and be iudged. And when Paul 30saith in the time present, that God iustifieth (though not by workes) he signifies, that this iudgement is alreadie begunne vponupon vsus, euen in this life. This must teach vsus, to walke in godly and holy conuersation, in the feare of God: and to watch and pray, that we may be found worthie, to stand before God. 35Malefactours, when they are going to iudgement, and when they see the Iudge set: lay aside skorning, and bethinke themselues what to say, or doe. Now we are these malefactours: and we know that God hath alreadie begunne to giuegive iudgement p. 194of vsus: and therefore we must prepare our selues to make a good reckoning.

In the testimonie of the Prophet our dutie is set downe, and that is, that we must in this world liue by faith. That we may liue by faith, we must doe two things. One is, to choose the true God for our God: the second is, in our hearts to cleaue vntounto 5him, and that according to his word. First therefore, we must cleaue fast to his commandements, by entring into the way of his precepts, and by walking in them. For this cause we must hauehave alwaies about vsus the eye of knowledge, to direct our steps 10in the wayes of God, that we euer keepe our selues in our callings, that is the dutie we owe to God and man. Secondly, while we stand in the waies of God, we shall be assailed with many Temptations on the right hand, and on the left: therefore we must further cleaue to the promises of God: beleeuing 15his presence, protection, and assistance, in all temptations and daungers. And this our faith must be as it were a hand to stay vsus. Here two caueats must be remembred. One, that we must not prescribe vntounto God the manner of his assistance: but leaue it, with other circumstances of time, and place, to 20God. The second is, when all earthly things faile vsus, we must rest vponupon the bare word of God, and beleeue the promise of remission of sinnes, and life euerlasting. This is to liue by faith. And this dutie must be practised, when we are in the field to fight for our countrey: when we lie on our death beddes: and 25when we are in any danger.