Commentary on Galatians 1-5, Chapter 3 (2 of 3)

Commentary on Galatians 1-5 · Chapter 3 (2 of 3)

p. 194Marke further, Paul saith, the iust man liues by faith: he therefore that is iustified continues to be iustified by his faith: and therfore the second iustification, that is said to be by our works, is a meere fiction. And in that none liues by faith, but he that is 30a iust man, we see that true faith is alwaies ioyned with the Purpose of not sinning, or with the iustice of good conscience: and where they are seuered, there is no more but a meere pretence of faith.

When Paul saith [the Law is not of faith] he sets downe the 35maine difference betweene the Law and the Gospel. The law promiseth life, to him that performs perfect obedience, & that for his works. The Gospel promiseth life, to him that doth nothing in the cause of his saluation, but only beleeues in Christ: and it promiseth saluation to him that beleeueth, yet not for p. 195his faith, or for any worke els, but for the merit of Christ. The law thē requires doing to saluation, and the Gospel beleeuing, and nothing els.

Obiect. I. The Gospel requires repentance, and the practise of it. Ans. Indeede the law doth not teach true repentance; neither is it any cause of it, but onelyonly an occasion. The Gospel 5onelyonly prescribes repentance, and the practise thereof: yet onelyonly as it is a fruit of our faith, and as it is the way to saluation in which we are to walke, and no otherwise.

Obiect. II. The law requires and commands faith. Ans. The law requires faith in God, which is to put our affiance in 10him. But the Gospel requires faith in Christ, the Mediatour, Godman: and this faith the law neuer knew.

Obiect. III. In the Gospel there are promises of life, vponupon condition of our obedience. Rom. 8. 13. Jf by the spirit ye mortifie the deedes of the flesh, ye shall liue. 1. Ioh. 1. 9. If we confesse our 15sinnes, God is faithfull to forgiue them. Ans. The promises of the Gospel are not made to the worke, but to the worker: and to the worker not for his work: but for Christs sake, according to his worke. As for example: promise of life is made not to the 20worke of mortification, but to him that mortifieth his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or euidence thereof. And therefore it must be remembred, that all promises of the Gospel that mention works, include in them Reconciliation with God in Christ.

Obiect. IV. Faith is a vertue, and to beleeue is a worke: therefore one worke is commanded in the Gospel, and is also necessarie to saluation. Ans. The Gospel considers not faith as a vertue, or worke, but as an instrument, or hand, to apprehend 30Christ. For faith doth not cause, effect, or procure our iustification and saluation, but as the beggers hand, it receiues them, beeing wholly wrought and giuen of God.

This distinction of the law and the Gospel, must be obserued carefully. For by it we see that the Church of Rome hath 35erroniously confounded the law and the Gospel, for this many hundred yeares. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the holy Ghost, is the Gospel. But I say againe, that the law written in our hearts, is still the law of Moses. And this p. 196ouersight in mistaking the distinction of the Law and the Gospel, is and hath bin, the ruine of the gospel.

We must here further obserue, that ooCr…dere. Fac….beleeuing, and doing, are opposed, in the article of our iustification. In our good conuersation they agree: faith goes before, and doing followes: 5but in the worke of our iustification, they are as fire and water. Hence I gather, that to the iustification of a sinner, there is required a speciall and an applying faith, for generall faith is numbred among the works of the law: and the deuills hauehave it. This kind of beleeuing therefore, and doing, are not opposite. 10Againe, hence I gather, that works of faith and grace, are quite excluded from iustification; because the opposition doth not stand betweene beleeuing, and the works of nature: but simply, betweene beleeuing, and doing.

Lastly, it may be demaunded, why the Lord saith, He that 15doth the things of the law shall liue; considering no man since the fall, can doe the things of the law? Ans. The Lord since mans fall, repeates the law in his old tenour, not to mocke men, but for other waightie causes. The first is, to teach vsus that the law is of a constant, and vnchangeable nature. The second is, to 20aduertise vsus, of our weaknes, and to shew vsus, what we cannot doe. The third is, to put vsus in minde, that we must still humble our selues vnderunder the hand of God, after we hauehave begunne by grace to obey the law; because euen then we come farre short in doing the things which the law requires at our hands.

13 Christ hath redeemed vsus from the curse of the law, when he was made a curfe for vsus: (for it is written, 30Cursed is eueryevery one that hangeth on the tree.)

14 That the blessing of Abraham 35might come to the Gentiles, through Christ Iesus, that we might receiue p. 197the promise of the spirit by faith.

Paul hauing prooued the truth of his doctrine by sundrie arguments, in the former part of this chapter, he here answereth an obiection, the occasion whereof is from the 10. verse. It may be framed on this manner: If they be accused that continue 5not in all things written in the law to doe them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you hauehave said.) Answer is here made, that to them that beleeue there is full redemption, from the curse of the law. And Paul for the better inlightning of his answer, 10here makes a description of our redemption by foure arguments. The first is the author: Christ hath redeemed vsus from the curse of the law. The second is the forme or manner of our Redemption, in these words, When he was made a curse for vsus. And this forme is further declared by the signe, in these words: 15for it is written, Cursed is eueryevery one that hangeth on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also an other ende, that we might receiue the promise of the spirit.

Touching the Author, in these words, Christ hath redeemed 20vsus from the curse of the law, sundrie things may be learned. First of all, comparing these words with the 10. verse, or comparing the answer, and the obiection together, we see and are to obserue, that the threatnings of the law, are to be vnderstood with an exception from the Gospel. All are cursed, saith the law, that 25doe not continue to doe all things written therein, Except they hauehave pardon, and be redeemed by Christ, saith the Gospel. And thus are all curses of the law to be conceiued, with a limitation or qualification, from the Gospel.

Againe, in that Christ hath redeemed vsus from the curse of 30the law, here is our comfort, that neither, hell, nor death, nor Satā, hath any right or power ouer vsus, so be it we do vnfainedly beleeue in Christ. For we are bought with a price. And for this cause, we must be admonished, not to feare any euill ouermuch, as the reuilings, and curses of euill tongues, withcraft, 35the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtfull vntounto vsus, is remooued from them that are in Christ. And therefore all immoderate feare should be restrained.

p. 198Thirdly, our dutie is, to glorifie God and Christ, who hath redeemed vsus, and that both in bodie and soule. The redeemed must liue according to the will of their redeemer. 1. Cor. 6. 20. This is all the thankfulnes that we can shew to our Redeemer for his merciemercy.

Lastly, here an obiection made by some, may be answered. 5If (say they) we were redeemed by Christ, beeing captiues to the deuill, the price of our Redemption was paid to him, and not to God. Ans. We were captiues properly to the iustice of God in the law, to the order whereof we stand subiect: and by 10this meanes we are captiues to the curse of the law, and consequently to the deuill, who is the minister of God, for the Execution of the said curse. And beeing captiues to the deuill, no otherwise then as he is the minister of God, for the inf…cting of punishment: the price must not be paid to him, but to God, 15who is the principall, and hath a soueraigntie ouer him and vsus.

I come now to the forme of our Redemption, Who was made a curse for vsus. For the better vnderstanding of these words, foure points are to be handled. The first is, what is this curse? Ans. A double death: the first of the bodie, the second of the 20soule. The first is, the separation of the bodie and soule. The second is, the separation of the whole man from God: not in respect of his vniuersall power and presence (for the very damned hauehave their moouing and beeing from him,) but in respect of his fauour, and speciall louelove, whereby God ceaseth to be 25their God. And this is death indeede, whereof the first; is but a shadow: and this is the curse of the law.

The second point is, How Christ was a curse, or accursed, who is the fountaine of blessednes? Ans. He is not so by nature: for he is the naturall sonne of God: nor by his owne 30fault: for he is the vnspotted lambe of God: but by voluntarie dispensation: and therefore Paul saith, he was made a curse. And he was made a curse, first, because he was set a part in the eternall counsell of the Father, Sonne, and holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the 35father is said to hauehave sealed him, Ioh. 6. 27. and he is said againe to be prcordained before all worlds, 1. Pet. 1. 20. and giuen according to the counsell and foreknowledge of God. Act. 3. 22. Secondly, he was made a curse, in that he was in time consecrated to be our Mediatour and so a curse. And this consecration was first p. 199in his baptisme, in which he put vponupon him our guilt, as we put off the same in ours; and secondly on the crosse and passion, in which he tooke vntounto him the punishment of our sinne. And thus was he made a curse. It may be obiected, that he is the Son of God: and therefore no curse. Ans. Christ must be considered as the Sonne of God, and againe as our pledge and suretie. 5Heb…. 7. 22. In the first respect he was not accursed, but in the second.

The third point is, In what nature was Christ accursed? Ans. Whole Christ God-man, or Man-god, was accursed. For the 10Lord of life (saith Paul) was cr…cified, and consequently accursed. 1. Cor. 2. 8. Yet this limitation must be added, that the curse was not vponupon the Godhead of Christ, but onelyonly in his flesh, or manhood. For he suffered (saith Peter) in the flesh. 1. Pet. 4. 1. Moreouer, the soule of Christ was the more principall seat of 15the curse, as it was the principall seat of sinne. Therefore the Prophet saith, he made his soule an offering for sinne, Isa. 53. 10. and Christ said, My soule is heauie to the death.

The fourth point is, How farre forth Christ was accursed? Ans. In the first death there are two degrees, separation of the 20bodie and soule, and the putrifaction of the bodie separated. And Christ entred onelyonly into the first, and not into the second. For his bodie beeing dead indured no corruption. Againe, in the second death there are two degrees. The first is, a separation from God in sense and feeling: and the second, is an absolute 25separation from God. Into this second degree of death, Christ entred not, because he saide in the middest of his passion, My God, my God. And this absolute separation could not be without the dissolution of the personall vnion. Into the first degree of the second death, he entred: namely, into the apprehension 30and feeling of the wrath and indignation of God due to mans sinne. And this appeares by his bloodie sweat of thicke and clottered blood, by his complaint that he was forsaken: by his feares and sorrowes in the time of death, in which he comes short of sundrie Martyrs, vnlesse we acknowledge that he indured 35further paines of death then euer they did: by his condition, in that he takes vponupon him the condition of the first Adam, who vponupon his fall was to indure the first and second death. Here two questions are to be demanded: the first, How and in what manner Christ suffered the wrath of God? Ans. p. 200He indured it willingly of his owne accord: he did not onelyonly in minde see it before his eyes, but also he felt it: it was laid and imposed on him, and he incountred with it: but it had no dominion of lordship ouer him. Act. 2. 24. The second is, How much he suffered of the wrath of God? Ans. The punishment he suffered was in value and measure answerable to all the 5sinnes, of all the Elect past, present, and to come: the Godhead supporting the manhood, that it might be able to beare, and ouercome the whole burden of the wrath of God. If it be saide, that a creature cannot hauehave an infinite apprehension of 10the wrath of God: I answer, it sufficeth that God laid infinite wrath vponupon him, and that he apprehended it according to the condition of a creature. For in so doing, he incountred with the whole wrath of God. One man in a breach, or at a bridge, may stand against an whole armie, and beare the brunt of it: 15why may not then the manhood of Christ supported by the Godhead, beare the stresse of the whole wrath of God? Against this doctrine, sundrie things may be obiected.

Obiect. I. The Scripture ascribes all to the blood of Christ, and therefore to the death of the bodie. Ans. By blood, is meant 20a bloodie death: by the bloodie death, the death of the crosse: by the death of the crosse, a death accursed, or the death of the bodie, ioyned with the malediction of the law.

Obiect. II. The suffering of the anger of God was not figured in Sacraments or sacrifices. Ans. The beast, whereof 25the burnt offering was made, was first tied to the hornes of the altar: his blood then was shedde: and lastly he was all burnt vponupon the al… vntounto God: and hereby was figured the fierie wrath of God.

Obiect. III. Temporall death, or the curse for halfe a day 30cannot counteruaile eternall death. Ans. Yes, in Christ. For if man could suffer and ouercome punishment in measure infinite, he should not suffer eternally: but this no man nor angel can doe: and therefore man must suffer punishment for measure finite, for time infinite: because the punishment must be 35answerable to God, whose maiestie is infinite. Now Christ beeing God and man, suffered punishment indeed infinite: and therefore it was not necessarie that he should indure it eternally. Againe, here the dignitie of the person helpeth: for in that the Sonne of God suffered the curse of the law for halfe a day, p. 201it is more, then if all men had suffered eternall death. Therefore the death of Christ in respect of the measure of the punishment, as also in respect of the value, and dignitie thereof, counteruailes death euerlasting.

Obiect. IV. It is hard to say, that Christ suffered the paines of hell. Ans. The Latin translation (commonly receiued,) hath 5as much, that he could not be holden of the sorrowes of hell, Act. 2. 24. And there is no offence to say, he suffered the paines of hell, so farre forth as this suffering may stand with the puritie of his manhood, and with the truth of the personall vnion.

The vse. Friers teach, that if Christ had pricked his finger, and let fall but one droppe of blood, it had bin sufficient to redeeme all the world. But they dreame. For Paul saith, he was made the curse of the law, to redeeme vsus. This had bin a needles worke, if a pricke in the finger, or any punishment without 15death, would hauehave done the deede.

That Christ became a curse for vsus, it shewes, the greatnes and horriblenes of our sinnes, it shewes the grieuous hardnes of our hearts, that neuer almost mourne for them: it shewes the vnspeakable louelove and merciemercy of God, for which we are to be 20thankfull for euer, and that all manner of waies.

In that the Sonne of God became a curse for our sinnes, we are put in minde, to see, acknowledge, and consider them, and withall to bewaile them, and to humble our selues for them: and to detest them more and more, vntounto the very death. For 25what is more worthie of hatred, then that which causeth the Sonne of God to be accursed. They which beleeue that Christ by beeing a curse hath redeemed them from the curse of the law, doe in truth die vntounto all their sinnes, and liue vntounto God. Many indeede professing Christ, make no change of life at all: 30and the reason is, because a secret Atheisme makes them say in their hearts, There is no Christ, there is no curse, that was indured by Christ. Clense your hearts of this hidden Atheisme, and looke that inwardly in your spirits, you die vntounto your sinnes, and liue to God.

In that Christ was obedient to his Father in bearing the curse of the law, we are taught in all things to subiect our selues to the will of God. Our obedience must not onelyonly be in doing this or that, but also in suffering the miseries …d on us to the death: this is the best obedience of all, and the truest marke of p. 202Gods child, to obey in our sufferings.

Moreouer, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is eueryevery one that hangeth on the tree. Deut. 21. 23. The ground of this sentence is the sinne of the malefactour: for whome God curseth, he curseth for his offence. And here it may be demanded, why he that is stoned 5to death is not likewise accursed? Ans. He also is accursed: but there are speciall reasons why the man hanged on the tree is cursed. First, among the Iewes, they which were hanged, were most grieuous malefactours, as blasphemers, and idolatours: and there punishment was accordingly, most grieuous. 10Secondly, hanging (as among all nations, so among the Iewes) was a most odious, and infamous death. Thirdly, God did foresee that the Messias should die on the crosse, and therefore he accursed this kind of death. If it be saide, that there was no fault or offence in Christ; and therefore he could not be accursed: 15I answer, that he became sinne for vsus, in that our sinne was applied and imputed to him. It may be further obiected, that the theefe which repented, was not accursed, though he were hanged on the tree. Ans. As a theefe, he was accursed; as 20he was a theefe, and repented, the curse was remooued. For the law in the curses thereof, giues place to the Gospel: iudgement yeelds to merciemercy: and the Gospel puts an exception to the law.

The vse. If the malefactour hanged, be accursed, and defile the earth: how vile and accursed is the liuing malefactour, the 25blasphemer, adulterer, murtherer, &c. who hath entred no degree of punishment? Let this be considered, to terrifie offenders.

Againe, let vsus consider the scope of this law. Because he that hangs on the tree, is accursed: therefore saith the law of God, 30he must be taken downe, and buried. Marke the equity of this law: and that is, that things euill and accursed, are to be remooued from the eye and sense of man. This charge the Lord giues of lesse matters, namely, of sights vndecent, and vnseemely. Deut. 23. 15. Againe, we are commanded not so much as to name 35fornication, vncleannes, couetousnes, resting, foolish talking, &c. Eph. 5. 3. Here we are to be put in minde, that the Plaies (commonly in vse) ate to be banished out of all Christian societies. For they doe nothing els but reuiue and represent the p. 203vile and wicked fashions of the world, and the misdemeanour of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Againe, all euill in our example, whether in word, or in deede, must be buried, as much as may be: for it defileth, and is accursed.

Here it may be demanded, how this law of God, (he is accursed: 5therefore let him be taken downe, and buried) standes with the order vsed in this and other countries, in which men are hanged in chaines for the terrour of the world? Ans. Iudiciall lawes, if they hauehave in them morall equitie, and serue directly to fense in the precepts of the Decalogue, are perpetuall, and 10bind all men, els not. As for the iudiciall determinations of this or that manner of punishment, they concerne vsus not, but God hath left eueryevery nation free, though not in respect of punishment, yet in respect of the manner and order thereof.

The third point, whereby our redemption is described, is the ende thereof, that the blessing of Abraham, that is, righteousnes and life euerlasting, may come vponupon the Gentiles. Here two things are to be considered. The first is, whence comes the benediction of Abraham? Ans. From the cursed death of Christ. 20For thus are the words, He was made a curse for vsus, that the b…ediction of Abraham might come on the Gentiles. Marke here how God workes one contrerie by the other. In the creation, he made something, not of something, but of nothing: he called light out of darknes: he kills, and then makes aliue, Hos. 6. he sends men to heauen, by the gates of hell: he gaue sight by a 25temper of spittle and clay, a fit meanes to put out sight. In the worke of our redemption he giues life, not by life but by death, and the blessing by the curse. This shewes the wisdome, and power of God: and it teacheth vsus in the worke of our conuersion and saluation, not to goe by sense and feeling; because 30God can, and doth worke one contrarie, in, and by the other.

The second point is, where this benediction of Abraham is to be found. Ans. The text say, It is extant in Christ Iesus, who is as it were the storehouse of Gods blessing, and the dispenser of it to all nations. In him are hid all treasures of wisdome, and 35knowledge. Col. 2. God and the Lambe are all things to all the Elect in the kingdome of heauen. Reu. 21. Here we see the right way to become rich: and that is, aboue all things to seeke to be true and liuely members of Christ: for if he be ours, we p. 204can want nothing. Rom. 8. 32. Matth. 6. 33. Psal. 34. 10. This is a most sure way to procure vntounto vsus all good things that he sees to be necessarie for vsus. For Christ is the storehouse of the benediction of Abraham. Againe, this must teach them that beleeue in Christ, to be content in any estate, be it better or 5worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discerne of things that differ. Thirdly, in our pouertie, and in the middest of all our wants and losses, we must comfort our selues. For though we leese neuer so much, yet we retaine the principall, and that is 10Christ, who is the benediction of Abraham.

The fourth point is, an other end of our Redemption, That we might receiue the promise of the spirit by faith. For the better vnderstanding of this, foure questions may be demanded. The first is, what is meant by the promise? Ans. The promise of God 15made in the old Testament, that he would powre out his spirit vponupon all flesh. Isa. 44. 3. and Ioel 2. 28. And h…saide, that this promise is fulfilled to the nations, whē they beleeue. Marke here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God 20promiseth Iacob that his posteritie shall be a great nation after 430 yeares: for which time they remaine in thrall & bondage; but the very night after the former time was expired, nothing, no not the raging sea could stoppe their deliuerance. Exod. 12. 41. God promised deliuerance after 70 yeares captiuitie to the 25Israelites in Babylon. When this time was expired, Daniel praied, and at the very beginning of his supplications, the decree of God for deliuerance came forth. Dan. 9. 23. The vision of God (saith the Prophet) is for an appointed time. Hab. 2. 1. and so is the promise. This must teach vsus to be content, if after much 30praying, we finde not the fruit of our praiers: because there is an appointed time for the accomplishing of them. In this respect Dauid saith, that his eyes failed, and he was hoarse in praying. Psal. 69. 4.

The second question is, what is meant by the giuing, or sending 35of the spirit? Ans. Without any alteration or change of place, it signifies two things. The first is, Order betweene the persons, whereby the Father, and the Sonne worke mediately by the holy Ghost, & the holy Ghost immediatly from them. The second is, that the Spirit doth manifest his presence by diuine p. 205effects in vsus. In this respect he is saide to be sent, or giuen of the Father, and the Sonne.

The third point is, In what order is the spirit giuen? For it seemes, that we first of our selues beleeue, and then receiue the spirit? Ans. Men are saide to receiue the spirit, when they receiue 5some new gift of the spirit, or the increase of some old gift. Ioh. 20. 22. Againe, to speake properly, faith and the receiuing of the spirit, are for time both together. For first of all, we heare the promise of God: then we beginne to meditate, and to applie the saide promise to our selues, to striue against 10doubting, and to desire to beleeue: and in doing of all this, we receiue the spirit. To beleeue, is the first grace in vsus that concernes our saluation: and when we beginne to beleeue, we beginne to receiue the spirit: and when we first receiue Gods spirit, we beginne to beleeue. And thus by our faith receiue 15we the spirit: and thus also the spirit dwells in vsus by faith. Eph. 3. 17. And we must not imagine, that we may, or can beleeue of our selues, without the operation of the spirit.

The fourth point is, for what ende we receiue the spirit? Ans. For sixe. For illumination of our mindes, 1. Ioh. 2. 27. 1. 20Cor. 2. 12. for regeneration, whereby the Image of God is restored in vsus, Ioh. 3. for the gouernment of our counsells, wills, affections, actions, Isa. 11. 1. Rom 8. 14. for the effecting of that coniunction, whereby we are vnited to Christ our head. 1. Cor. 6. 17. for consolation, Rom. 8. 16. lastly, for confirmation 25in our faith, and eueryevery good dutie. 2. Cor. 1. 22. Eph. 1. 13.

This receiuing of the spirit, is one speciall ende of our redemption: and therefore it is most necessarie for vsus, to hauehave the spirit of God dwelling in vsus. If we hauehave not the spirit, we are not Christs: and without it, we can doe nothing.

We must for this cause doe such things, whereby we may obtaine and receiue a plentifull measure of Gods spirit. Repent (saith Peter) and ye shall receiue the holy Ghost.

Againe, we must carefully retaine and preserue the grace of the spirit in vsus; by meditation in the word of God; by earnest 35and frequent praier; by auoiding all such acts, in word, or deede, that may make a breath in conscience: for whatsoeuer offends conscience, quenches the spirit. Lastly, by sauouring the things of the spirit, Rom. 8. 5. that is, by thinking on things spirituall, by affecting of them, and delighting in them.

p. 20615 Brethren, I speake as men doe: though it be but a mans couenant, when it is confirmed, no man doth 5abrogate it, or adde any thing thereto.

16 Now to Abraham and his 10seede were the promises made. He saith not, and to the seedes, as of many; but, and to thy seede, as of one, 15which is Christ.

17 And this I say, that the law which was 430 yeares after, cannot 20disanull the couenant that was before confirmed of God in respect of Christ, that it should make the promise 25of none effect.

17 For if the inheritance be of the law, it is no more by promise, but 30God gaue it vntounto Abraham by promise.

In these words, Paul meetes with a second Exception, or 35obiection, made against that which he here principally stands vponupon: namely, that the blessing of Abraham is conuaied to the Gentiles, and that by Christ. The obiection may be framed thus: The promise made to Abraham, cannot now pertaine p. 207to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be iustified, and faued, by the obseruation of the law. To this obiection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot doe it. The first he confirmes on this manner:

The Testament of God confirmed, cannot be abrogated:

The promises made to Abraham and his seede, which is Christ, are his Testament confirmed:

Therefore they cannot be abrogated.

The proposition is expressed in the 17. verse, and is confirmed by comparison, thus. The testament of man after it is confirmed, may not be abrogated: much lesse the testament of God. 15v. 15. The minor is propounded in the 16. and 17. verses. Now I come to speake of the words as they lie.

Brethreu] Paul had before called them fooles; and that iustly, because they fell from the doctrine which he taught them, to an other Gospel. And yet here he calls them brethren. And 20hence let vsus learne, that in diuision of iudgement and opinion, there must be no diuision but vnitie of affection. It is, and hath bin alwaies the plague of the Church, that diuision of heart and affection, there takes place, where any diuision is in iudgement, though men erre of infirmitie. This cuill causeth more to be 25condemned for heretikes, then indeede ought to be: it maketh schismes where none should be: it maketh dissentions to be incurable; which otherwise might be cut off. And therefore if dissentions in iudgement arise, we must remember to suppresse, enuie, hatred, pride, selfe louelove, and let Christian louelove 30beare sway.

Againe, here we see it is lawfull, to speake in Sermons as men doe, so it be done after the example of Paul, with these cautions. First, it must be done sparingly, and soberly, without ostentation. Secondly, it must be done vponupon a iust cause, as 35when the sayings of men serue to conuince the hearers, and that in their consciences. Thirdly, a difference must be made betweene the word of man, and the word of God; least in adding one to the other, the word of God loose his grace, and excellencie. Lastly, Gods word onelyonly must be the foundation of p. 208the doctrine which is taught, and the word of man is to be added, in respect of our infirmitie to giuegive light, or to conuince.

That which Paul speakes after the manner of men, is a principle of law, or a conclusion of the light of nature, namely, that a Couenant or testament confirmed, may not be abrogated. Paul saith, it is the propertie of them that are of reprobate 5mindes to be truce-breakers. Rom. 1. 30. Hence sundrie questions may be resolued. The first is, whether Legacies giuen to the maintenance of the Masse, may be applied to the maintenance of the true worship of God? Ans. The testator in the giuing 10of such Legacies, hath a double intention: one is general, and that is to preserue the worship of God: the other is special, and that is to preserue the idolatrie of the Masse. In this he erreth, and therefore his will may be changed. For testaments vnlawfully made, may be abrogated. In the generall he erred 15not: and therefore the goods may lawfully be applied to the maintenance of the true worship of God. But it may be saide, that the next heires may recall them when the Masse is abolished. I answer, no. Because they may still be applied to the publike good of the Church. The affection of the dead was good 20in this case, though there iudgement was naught: and therefore regard is to be had of their affection and intent.

The second question is, whether we are to keepe couenant with heretikes, and enemies? Ans. Yea: for the principle, A couenant confirmed, may not be abrogated, is the conclusion of nature, 25which binds all men without exception, at all times, if the couenant be lawfull.

The third question is, what if damages and losses follow vponupon the couenant made and confirmed, must it then be obserued? Ans. Of couenants some are single, that is, bare promises, 30not confirmed by oath; and some againe are with oath. Againe, some couenants are meere ciuill, beeing made of man to man; and some are more then ciuill, beeing made of man to God, as contracts of marriage. Now if couenants be single couenants, and meerely ciuill, then may they be changed by the 35makers, or by their successours, if hurts and losses arise. Yet if couenants be confirmed by oath, and if they be made to God, they may not be changed, so long as they are lawfull, though great losses insue. Read the example of Iosua, Ios. 9. 18. A good man sweareth, and changeth not, though he lose thereby. Psal. 15. 4.

p. 209The fourth question is, whether a contract may not be dissolued, when one of the parties hath a disease contagious in deadly manner, and incurable? Ans. If such a disease follow the contract, the marriage not consummate, we may presume that God doth dissolue the contract. And the couenant dissolued by God, we may without daunger hold to be abrogated.

The last question is, whether the Church of Rome hath not dealt wickedly in altering the last testament of Christ, when it ministreth the Lords supper vnderunder one kind? Ans. They sinne against the light of nature, which teacheth vsus not to abrogate 10the testaments of men, much lesse the testament of God. It is alleadged, that we receiue whole Christ vnderunder one kind. Ans. True indeede. But we must consider the end of the sacraments is to signifie and represent, perfect nourishment, in, and by Christ: now perfect nourishment is not in bread alone, but in bread and wine: and by them both ioyned together, is signified, 15that Christ is the bread and the water of life: now to abolish the cuppe, is to abolish the principall vse of the sacrament, and to lessen our comfort.

In the 16. verse Paul saith, the promises were made to Abraham, 20in the plurall number: because they were sometime made to Abraham, sometime to his seede, and sometime to both: and they were often repeated to Abraham, and therefore are called promises, though in substance they are but one. The seede of Abraham here mentioned, is the seede not of the flesh, but of 25the promise, Rom. 9. 7. and this seede is first Christ Iesus, and then all that beleeue in Christ. For all these are giuen to Abraham as children by the promise and Election of God. Moreouer, this seede is not many (as Paul obserueth) but one: that is, one in number. It is obiected, that the word [seede] is a name 30collectiue, and signifies the whole posteritie of Abraham. Ans. It doth sometime, but not alwaies: for Eue saith of Seth, God hath giuen me an other seede, Gen. 4. 25. that is, an other sonne.

Lastly, it is said, that this one particular seede of Abraham is Christ Iesus. Here by the name Christ, first and principally the Mediatour is meant, and then secondly all Iewes and Gentiles 35beleeuing, that are set and grasted into Christ by their faith. For Paul saith, Rom. 9. 8. that the children of God, or, the children of the promise, are the seede of Abraham: againe, Gal. 3. 29. They which are of Christ, are the seede of Abraham. And the p. 210name, Christ, signifies not onelyonly the head or Mediatour, God and man, but also the Church gathered partly of Iewes, and partly of Gentiles. The bodie (saith Paul) is one, but the members are many: euen so is Christ, 1. Cor. 11. 12. that is, the Church of Christ. Againe, I beare in my bodie the remainders of the sufferings 5of Christ, Col. 1. 24. and the Church is called the complement of Christ. Eph. 1. 23. It may be obiected, that by this means the seede of Abraham, is many, and not one: because Christ and all beleeuers are the seede. Ans. They are all one in respect of one and the same blessing of God, which is first giuen to 10Christ, and by Christ to all that beleeue in him. All are one in Christ, Gal. 3. 28. and he gathers things in heauen and earth into one head. Eph. 1. 10.

It is here to be obserued, that the promises made to Abraham, are first made to Christ, and then in Christ to all that beleeue 15in him, be they Iewes, or Gentiles. This Conclusion is of great vse. First, by it we learne the difference of the promises of the Law and the Gospel. The promises of the law, are directed and made to the person of eueryevery man particularly: the promises of the Gospel are first directed, and made to 20Christ, and then by consequent, to them that are by faith ingrafted into Christ.

Secondly, by this we learne to acknowledge the communion that is betweene Christ and vsus. Christ as Mediatour, is first of all elected, and we in him: Christ is first iustified, that is, acquit 25of our sinnes, and we iustified in him: he is heire of the world, and we heires in him: he died vponupon the crosse, not as a priuate person, but as a publike person representing all the Elect, and all the Elect died in him, and with him. In the same manner they rise with him to life, and sit at the right hand of 30God with him in glorie.

Thirdly, here we see the ground of the Certentie of perseuerance, of all them that are the true children of God. For the office of Christ to which he is set a part, is to receiue the promise of God for vsus, and to applie it vntounto vsus. And this worke 35is done by Christ without impediment, and without repentance on his part. The seale and foundation of our saluation is this, that God accepts and knowes vsus for his, 2. Tim. 2. 19. and that which concernes vsus is, that we must worship God in spirit and truth, and depart from iniquitie.

p. 211Lastly, here is comfort against the consideration of our vnworthines. Thou saiest thou art vnworthie of the merciemercy of God, and therefore hast no hope. And I say againe: dost thou truly exercise thy selfe in the spirituall exercises of faith, inuocation, repentance? be not discouraged: thou must not receiue the promise immediately of God, but Christ must doe it for 5thee. Though thou be vnworthie, yet there is dignitie, and worthines sufficient in him. If thou say, that thou must at the least receiue the promise at the hand of Christ. I adde further, that he will not quench the flaxe that doth but smoake, neither will he breake the bruised reede. He accepts the weake apprehension, 10if it be in truth. And our saluation stands in this, not that we know and apprehend him, but that he knowes & apprehends vsus first of all.

v. 17. This I say] In the former verses Paul hath laid downe two grounds: one is, that testaments of men confirmed, may 15not be abrogated: the other, that the promises were made to Abraham and his seede, which is Christ. Now, what of all this may some man say? Paul therefore addes these words, This I say, that is, the scope and intent of all my speech is, to shew, that 20the couenant or testament confirmed by God, cannot be abrogated: and secondly if it might so be; yet that the law could not abrogate the testament, because it was giuen 430 yeares after the confirmation of the saide testament. And because it might be doubtfull what Paul meanes, when he saith, the couenant 25confirmed cannot be abrogated, he explanes himselfe in the ende of the verse by saying, the promise cannot be made of no effect.

It is here to be obserued, that Paul saith, the promise made to Abraham is a couenant, or, testament. It is a Couenant or compact, because God for his part promiseth remission of sinnes 30and life euerlasting, and requireth faith on our part. In respect of this mutuall obligation, it hath in it the forme of a couenant. It is also a Will, or Testament in two respects. First, because the promise is confirmed by the death of the mediatour, Heb. 9. 15. Secondly, the things promised, as remission of sinnes, 35and life euerlasting, are giuen after the manner of legacies, that is, freely, without our desert, or procurement. In this we see the great goodnes of God, who vouchsafeth to name them in his testament, that hauehave made couenant with the deuill, and are p. 212children of wrath by nature, as we all are.

Again, in that the promise is a testament, remission of sinnes, and life euerlasting, is a Legacie: and for the obtainment of thē, we must bring nothing vntounto God, but hunger and thirst after them, and make suit vntounto God for them, by asking, seeking, 5knocking. Thus are all Legacies obtained, & there is no more required on our part, but to receiue and accept them. And though we be neuer so vnworthie in our selues, yet shall it suffice for the hauing of the blessing of God, if our names be found in the Testament of God.

Againe, Paul saith, that the promise made to Abraham is a couenant confirmed of God. It may be demanded, by what meanes it was confirmed? Ans. By oath. Heb. 6. 17. Againe, it may be demanded, to whome it was confirmed? Ans. To Abraham, as beeing the father of all the faithfull, and then to his seede, that 15is, first to the Mediatour Christ, and consequently, to eueryevery beleeuer, whether Iew, or Gentile. For Abraham in the first making, and in the confirmation thereof, must be considered as a publike person, representing all the faithfull.

Here againe we see Gods goodnes. We are bound simply 20to beleeue his bare word; yet in regard of our weaknes, he is content to ratifie his promise by oath, that there might be no occasion of vnbeleefe.

Againe, here we are admonished to rest by faith on the promise of God, as Abraham did, when there is no hope. Some 25may say, I could doe so, if God would speake to me, as he did to Abraham. I answer againe, when God spake to Abraham, in him he spake to all his seede: and therefore to thee whosoeuer thou art, that beleeuest in Christ.

And hence we are to gather sure hope of life euerlasting. 30For in the person of Abraham, God hath spoken to vsus: he hath made promise of blessing to vsus: he hath made couenant with vsus: and he hath sworne vntounto vsus. What can we more require of him? what better ground of true comfort? Hebr. 6. 17. 18.

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

p. 213Further, Paul saith, that the promise is a couenant confirmed, & that in respect of Christ: because he is the scope & foundation of all the promises of God: partly by merit, and partly by efficacie. By merit; because he hath procured by his death and passion, remission of sinnes and life euerlasting. By his efficacie; because he seales vp vntounto vsus in our consciences, remission of 5sinnes, and withall restores in vsus the image of God. The vse. If Christ be the ground of the promise, then is he the ground and fountaine of all the blessings of God. And for this cause, the right way to obtaine any blessing of God, is first to receiue the promise, and in the promise Christ: and Christ beeing 10ours; in him, and from him, we shall receiue all things necessarie.

The second answer of Paul to the former obiection, is, that if the promise made to Abraham might be disanulled, yet the law could not doe it. And he giues a double reason. The first is 15drawne, from the circumstance of time. Because the promise or couenant was made with Abraham, and continued by God 430 yeares before the law was giuen: therefore saith Paul, the law was not giuen to disanull the promise.

Against this reason it may be obiected, that Abrahams seed, was but 400 yeares in a strange land. Gen. 15. 13. Ans. Moses speakes of the time that was from the beginning of Abrahams seede, or from the birth of Isaac to the giuing of the law: and Paul here speakes of the time that was betweene the giuing of the promise to Abraham, and the giuing of the law: and that 25was 10 yeares before the birth of Isaac.

Againe, it may be obiected, that the Israelites were in Egypt 430 yeares. Fxod. 12. 40. The dwelling of the children of Israel, while they dwelled in Egypt, was 430 yeares. Therefore it seemes 30there was more time betweene the promise, and the law. Ans. The meaning of Moses in this place, is thus much: that the dwelling of the children of Israel, while they dwelt as pilgrims, was for the space of 430 yeares: and that in …art of this time they dwelt in Egypt as strangers. The words may thus be translated, 35The dwelling or Peregrination of the children of Israel, in which they dwelt in Egrpt, was 430 yeares. And this peregrination beginnes in the calling of Abraham, and endes at the giuing of the law.

In Pauls example, we see what it is to search the Scriptures, p. 214not onelyonly to consider the scope of whole bookes, and the parts thereof; but to ponder and waigh, eueryevery sentence, and eueryevery part of eueryevery sentence, and eueryevery circumstance of time, place, person. This is the right forme of the studie of diuinitie to be vsed of the sonnes of the Prophets.

The second reason vsed by Paul, is in the 18. v. it may be framed 5thus. If the law abolish the promise, then the inheritance must come by the law: but that cannot be. He prooues it thus: If the inheritance of life eternall be by the law, it is no more by the promise: but it is by the promise: because God gaue it vntounto Abraham freely by promise: therefore it comes not by the 10law.

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

Let vsus againe marke here the difference betweene the law and the Gospel. The law promiseth life but to the worker, for his works, or vponupon condition of obedience. The Gospel called by Paul, the promise, offers and giues life freely without the 20condition of any worke, and requires nothing but the receiuing of that which is offered. It may be obiected, that the Gospel promiseth life vponupon the condition of our faith. Ans. The Gospel hath in it no morall condition of any thing to be done of vsus. Indeede faith is mentioned after the forme and manner of a condition; but in truth it is the free gift of God, as well as 25life eternall: and it is to be considered not as a worke done of vsus, but as an instrument to receiue things promised. This difference of the law and the Gospel must be kept as a treasure: for it is the ground of many worthie conclusions in true religion. 30And the ignorance of this point in the Church of Rome, hath bin the decay of religion, specially in the article of Iustification.

Thirdly, we must here obserue, the opposition betweene the Law and the free promise of God, in iustification of a sinner. 35For if life come by the law, it comes not by the promise, saith Paul. And Rom. 4. 14. If they which are of the law are heires, the promise is of none effect. By this we see the Church of Rome ouerturnes and abrogates, the free promise of God. For they of that Church teach, that the first iustification is by meere merciemercy: p. 215and that the second, is by the workes of the law. But the law and the promise cannot be mixed together, more then fire and water: the law ioyned with the free promise, disanulls the said promise.

Lastly, in that Paul saith, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this Giuing 5is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was giuen to him, was in him giuen to all that should beleeue as he did. Art thou then a true beleeuer? doest thou truly turne vntounto God? here is thy comfort: the inheritance of eternall life is as 30surely thine, as it was Abrahams, when he beleeued. For thou art partaker of the same promise with him: and when God gaue him life, he gaue thee also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to vse all good meanes that they may beleeue truly in Christ, 15and truly turne to God. For so soone as they beginne to beleeue, and to turne vntounto God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Iacob, in the kingdome of heauen: and after 20this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.

19 Wherefore then serues the law? it was added because of transgressions, 25vntill the seede was come to which the promise was made: and it was ordained by Angels in 30the hand of a Mediatour.

20 Now a Mediatour is not of one: but God is one.

Paul hath prooued before, that the law doth not abolish the promise: his last reason was; because then the inheritance should be by the law: which cannot be. Against this reason in p. 216the 19 and 20 verses, there is an obiection made, and answered. The obiection is this. If life and iustice come not by the law, the law then is in vaine. And this obiection is expressed by way of interrogation, Wherefore then serues the law? The answer is, in the next words, It is added for transgressions, that is, for 5the reuealing of sinne, and the punishment thereof, and for the conuincing of men touching their sinnes. Rom. 3. 19, 20. Moreouer, Paul sets downe the time or continuance of this vse of the law, when he saith, till the seede came to which the promise was made: that is, till Christ come and accomplish the worke 10of mans redemption. Here two questions may be demanded. The first is, whether the law serue to reueale sinne after the cō ming of Christ? For Paul saith, it is added for transgressions, till Christ. Ans. The law serues to reueale sinne, euen to the end of the world: yet in respect of the legall or Mosaicall manner of 15reuealing sinne, it is added, but till Christ. For the law before Christ did conuince men of sinne, not onelyonly by precepts and threatnings, but also by Rites and Ceremonies. For Iewish washings, and sacrifices, were reall confessions of sinne. And they were an handwriting against vsus, as Paul saith. And this manner 20of reuealing sinne, ended in the death of Christ. Col. 2. 14. Againe, the Ministerie of condemnation which was in force till Christ, at his comming is turned into the Ministerie of the spirit, and of grace. 2. Cor. 3. 11. For vnderunder the law there was plē tifull reuelation of sinne, with darke and small reuelation of 25grace: but at the comming of Christ, men saw heauen opened, and there was a plentifull reuelation of sinne, with a more plē tifull reuelation of grace, and merciemercy. And in this respect also the law is said to be till Christ.

The second question is, whether the seede of Abraham 30were before Christ or no? Ans. All that followed the steppes of Abrahams faith before Christ, were his seede. Yet were they not, that seede, that is, the principall seede, who is Christ, who is the seede blessed in himselfe, and giuing blessednes to all other. And the beleeuers that were before Christ or after him, 35are the …eede of Abraham, in respect they are set into Christ, who is principally the seede mentioned in this text.

When Paul saith, ordained by Angels in the hand of a Mediatour, he makes a declaration of that which he had saide before by an Euident signe, on this manner. That the law serues to p. 217discouer transgressions, it appeares by this, that the Iewes could not abide to receiue the law immediatly from God, but it was deliuered by Angels, and receiued by the hand of a Mediatour: and this argues mans guiltines, and his disagreement with God; because a Mediatour is of two, at the least, and of 5two beeing at difference betweene themselues.

The law is said to be ordained or disposed by Angels: because they were attendants on God in the Mount, when the law was deliuered. Secondly, they were witnesses and approouers of the deliuerie. Thirdly, it may be, the voice of God 10whereby the law was published in the hearing of all the Israelites, was vttered and pronounced by the ministerie of Angels: for the holy Ghost saith, the word spoken by Angels was stedfast, Hebr. 2. 2. that is, the law. It may be said, all this prooues not, that Angels ordained the law. Ans. Often in Scripture, the 15worke or action of the principall Agent, is ascribed to the instrument, or minister. The Saints are saide to iudge the world, 1. Cor. 6. whereas indeede they are no more but witnesses and approouers of this iudgement. In the same manner Timothie is said to saue himselfe and others, 1. Tim. 4. 16. The last trumpet 20is sounded by Angels, Matth. 24. 31. and it is called the voice of an Archangel, and the trumpe of God. 1. Thess. 4.

Moreouer Paul saith, the law was deliuered by the hand of a Mediatour, that is, of Christ, (as some thinke:) but that cannot be: for the hand of a Mediatour, signifies the ministerie and 25seruice of a Mediatour, and this seruice is inferiour to the seruice of Angels: because the law was deliuered by Angels, and receiued of them by a Mediatour. Therefore the Mediatour here mentioned, is Moses, who stood betweene the people and God, in the deliuerie of the law. Deut. 5. 5. It may be obiected, 30that there is but one Mediatour Christ, 1. Tim. 2. 8. Ans. Mediatour of reconciliation is onelyonly one, and that is Christ: and Moses is a Mediatour onelyonly in the relating and reporting the law from God to the Israelites.

Paul addes, that a Mediatour is not of one, that is, that eueryevery 35Mediatour is of two at the least, and of two at variance, and disagreement. And he saith further, that God is one: that is, alwaies the same and like himselfe without change. And the reason of the speach is this. Paul hath taught that the law was giuen by a Mediatour, and that this declared a difference betweene p. 218God and man. Now it might be said, where is the fault in this difference, and who is the cause of it? Paul saith, not God, but man: because God is alwaies one and the same.

The vse. In that the law is for transgressions, we are taught to examine and search our hearts, and liues by the law of God. 5Zephan. 2. 1. Fanne you, O nation, not worthie to be loued. Lam. 3. 40. Let vsus search our hearts, and turne againe to the Lord. That we may the better examine our selues, foure rules must be obserued.

The first, when any one sinne is forbidden in any commandement 10of the law, vnderunder it all sinnes of the same kind are forbidden, all causes of them, and all occasions.

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

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

The fourth is, that we must especially examine our selues by the first and last commandements. For the first forbids the 20first motions of our hearts against God, and the last forbiddes the first motions of our hearts against our neighbour; though there be no consent to doe the euill which we thinke. Paul saith of himselfe, that the commandement, Thou shalt not lust, was it that especially humbled him. Rom. 7.

According to these and other rules, (which now I omit) we must with speciall care examine our selues. The want of this dutie, causeth men to rot away in their sinnes, without remorse or true repentance: and it is the cause that so many men profit so little in hearing the word preached; because they know not 30what sinne meanes, neither can they search aright their consciences and liues.

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

Where Paul saith, that the law is added till Christ, we see that the Legall ministerie of death is abolished now; and that we are vnderunder the Ministerie of the spirit and life. And for this cause we in these last daies, that are Ministers of the word, must preach the doctrine of saluation plainly, to the very consciences p. 219of men. 2. Cor. 4. 1. Againe, the people of these daies ought to abound in knowledge, and their obedience should be answerable to the measure of their knowledge. And, if after much preaching in these daies of light, the Gospel be hid, (as it is to very many, who remaine still in ignorance, and disobedience) it is a fearefull signe vntounto them of their condemnation. 2. 5Cor. 4. 4.

In that the law of God was ordained or deliuered by Angels, we are put in minde to reuerence it, and to esteeme it as a treasure. Secondly, we are to feare to breake the least commandement 10of the law: because the angels that were ordainers of the law, doe no doubt, obserue the keepers and the breakers of it, and are readie prest to be witnesses and reuengers against them that offend. Steuen vpbraids the Iewes, that the law was giuen by the dispensation of Angels, and yet they brake it. 15Act. 7. 53. Thirdly, if thou offend and breake the law, repent with speede: for that is the desire and ioy of Angels. They that deliuered the law, reioice to see the keeping of it. Lastly, if thou sinne and repent not, looke for shame and confusion before God and his angels.

Because Moses was a mediatour to the Iewes, Papists gather that therefore, Angels, and Saints, may be mediatours. Ans. It sollowes not. Moses was ordained a mediatour, so are not they. Moses was present with the Iewes, and had fellowship with them whose mediatour he was, Saints are absent in 25heauen, and Angels though they be about vsus, hauehave no fellowship with vsus. Moses was mediatour but once, and that onelyonly in one thing: Saints are made continuall mediatours. Lastly, Moses was mediatour in relating & reporting the law from God, to the people: Saints and Angels are made mediatours to relate 30and report our praiers, and the secrets of our hearts to God.

Whereas Paul saith, that a Mediatour is not of one, but a third, betweene two at the least: it may be demaunded, how Christ can be mediatour betweene man and God, considering he is God? Ans. Though Father, Sonne, and holy Spirit, be 35one and the same in respect of Godhead, yet are they distinct in respect of person, or in respect of the manner of subsisting: so as the Father is the father, not the Sonne, or holy Ghost; the Sonne, the sonne, and not the Father, or the H. Ghost; the holy p. 220Ghost, the holy Ghost, and not the father, or the sonne. The sonne then, and the father, beeing persons really distinct, the sonne may be, and is Mediatour, first of all, in respect of order to the father, and in him, to the sonne, and the holy Ghost. For the three persons beeing of one nature and will, when the father 5is appeased, in him also the sonne, and the holy Ghost are appeased. Thus Iohn saith, If any man sinne, we hauehave an aduocate with the father. It may be said, that Christ cannot be Mediatour to himselfe. Ans. In Christ consider his nature, and his Office. By nature, he is the sonne of God: by office, he is Mediatour, 10and thus he is God-man, or Man-god: and as Mediatour by voluntarie dispensation, he is inferiour to himselfe as he is the essentiall sonne of God. And in the same manner, Christ as God-man is Mediatour to himselfe as he is the sonne of God. For as he is the sonne of God, he is the partie offended; as he is Mediatour 15God-man, he is the partie that makes reconciliation.

Lastly, the propertie of God must be obserued, that he is vnchangeable. Iam. 1. 17. Mal. 3. 16. It may be obiected, that God is saide in Scripture to repent. Ans. God is said to repent, not because he changeth either nature or will: but because he 20changeth his actions of merciemercy and louelove, into effects of anger after the manner of men. Againe, it may be obiected, that God changed the law and abolished ceremonies. Ans. This God did by an vnchangeable decree, before all worlds: and so the change is in the law, and not in God. For God can decree to 25change this or that, without change.

The vse. Gods vnchangeablenes is the foundation of our comfort. Saint Paul saith, If we louelove God; we are knowne of him. 1. Cor. 8. 3. Now the first we may certenly finde in our selues, namely, the louelove of God, and Christ: and for the second, God 30is vnchangeable. For they which are once knowne of God, are euer knowne of him; and that euen then when they feele nothing but Gods anger.

Againe, we are put in minde to be vnchangeable in good things, as in faith, hope, louelove, good counsells, honest promises, 35and such like, specially in the maintenance of true religion. For we ought to be like vntounto God. It is the poesie of our grations Queene, Semper eadem. Alwaies one and the same; no doubt in good things, specially in the religion established among vsus. The same must be the minde of all good subiects and all good p. 221people. 1. Cor. 15. 58.

21 Is the law then against the promise of God? God forbid: for if there had beene a law giuen, which 5could hauehave giuen life, surely righteousnesse should hauehave beene by the law.

22 But the Scripture hath included all vnderunder sinne, that the promise by the faith of Iesus Christ, should 15be giuen to them that beleeue.

In these words, Paul propounds and answers an other obiection, in number the fourth. The occasion of the obiection, 20is taken out of the former words, in which Paul saith, the law is for transgressions. It may be framed on this manner. If the law serue to conuince and condemne vsus of sinne, it serues not to giuegive life but to kill, and so it is contrarie to the promise which giuethlife. The answer is made negatiuely, God forbid. And a 25double reason is rendered of the deniall. The first is this: If the law could giuegive life, it should also giuegive iustice, or iustifie: and so it should be contrarie to the promise (because then there should be two contrarie waies of iustification, one by faith alone, the other by faith with workes.) Therefore in that it kills and 30condemnes, it is not contrarie to the promise. The second reason is in the 22. verse. Things subordinate, whereof one serues for the other, are not contrarie: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all vnderunder sinne, that the promise 35may be giuen to them that beleeue in Christ.

The vse. In that Paul reiects the blasphemous obiection with, God forbid: we are taught to auoid things said or done to the dishonour of God, with loathing and detestation. When it p. 222was related to Ahab and Iezabel, that Naboth had blasphemed God, they beeing idolaters, solemnise a fast pretending danger by the sinne. 1. King. 21. 12. Caiphas supposing that Christ had blasphemed, rent his garments. Math. 26. When Iob did but suspect his children of blaspheming God, he called 5them and sanctified them. Iob 1. 5. It is the fault of our daies, that many blaspheme by cursing, swearing, &c. without feare, and many doe it (as many dissolute souldiers) in a brauerie: and hearers thereof for the most part are nothing mooued thereat; so ordinarie is the offence. This shewes the wickednes 10of our times.

In the first reason, Paul deliuers a notable conclusion, namely, that the thing which is the meanes to procure life vntounto vsus, is also the meanes of our iustice or iustification before God. And good reason. For iustice causeth life: and that which giueth 15life, first of all giueth iustice. Hence it followes that workes cannot meritoriously deserue eternall life. For if life be by the workes of the law, then iustice also: but that cannot be: for we must first of all be iustified, before we can doe a good worke. Let the Papists consider this. Againe, they which teach, that 20faith is alone in iustification, and that both faith and workes concurre as causes of saluation, are deceiued. For by the former conclusion of Paul, if workes be causes of saluation, then must they also hauehave a stroake in our iustification, which they hauehave not. And therefore they are the way of our saluation, but 25not any cause at all. Lastly, here we see that many among vsus doe not hold Christ, or beleeue in him aright, for their iustification: because they hold him without change of heart and life. For by Pauls conclusion, whome Christ quickneth, them he iustifieth: and whome he doth not quicken, them he doth not 30iustifie. Examine thy selfe then: if Christ hauehave sanctified and renewed thy heart, thou art iustified: if thy heart be yet vnsanctified, and thy life vnreformed, deceiue not thy selfe with fond imaginations: thou art not yet iustified.

The 22. verse followeth, containing the second reason. And 35first let vsus consider the meaning of the words. The Scripture] the words are in the Originall thus, That scripture, namely, the Scripture before named, the written law in the bookes of the old Testament. And further, by the law, we must vnderstand, God in the law, Rom. 11. 32. God hath concluded all vnderunder p. 223vnbeleefe.

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

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

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

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

Against this text of Paul, blind reason mooueth many questions, 15as namely why God created man, and then suffered him to fall? why God did not restraine the fall of Adam to his person, but suffers it to inlarge it selfe to all mankind, so as all be shut vp vnderunder sinne? why the promise is not giuen to all, but onelyonly to beleeuers? But there are two speciall grounds, vponupon 20which we are to stay our minds. The first is, that God hath an absolute soueraigntie and lordship ouer all his creatures. We may not therefore dispute the case with God. Rom. 9. 20. He may doe with his owne what he will. Math. 20. 15. The second is, that the waies and iudgements of God are a gulfe, into which 25the more we search, the more we plunge our selues: because they are vnsearchable. Rom. 11. 33.

Marke the phrase of Paul [the Scripture concludes all vnderunder smne] if it conclude or shut vp, then it determines what is sinne, what not. And if this be so: then it may also determine what is 30true, and what is false: and so be truly tearmed a Iudge of controuersies in religion. If it shut vp sinners vnderunder their sinne, then also it shuts them that erre vnderunder their errour, for errours be sinnes and fruits of the flesh. It is said blasphemously, that if the Scripture be a Iudge, it is but a dumme Iudge: and I say againe: 35that offenders may plead for themselues on this sort, that the law is but a dumme Iudge, when it condemnes them, and shuts them vnderunder sinne: but they shall finde it hath a loud voice in their consciences, when they read it seriously, and examine p. 224themselues by it: euen so the Scripture speakes sufficiently for the determination of truth and falshood, in matters of saluation, when it is searched, with care and humilitie.

When Paul saith, We are all shut vp vnderunder sinne; he puts vsus in minde of our most miserable condition, that we are captiues 5of sinne and Satan, inclosed in our sinnes as in a prison, like imprisoned malefactours that waite daily for the comming of the Iudge, and stand in continuall feare of execution. And seeing our condition is such, we must labour to see and feele by experience this our spirituall bondage, that we may say with 10Paul, We are sold vnderunder sinne, and that we know there is no goodnes dwelling in our flesh. Rom. 7. 14. 18. This is one of the first lessons that we must take out in the schoole of Christ. Againe, if we seriously bethinke our selues that we are captiues of sinne and worthie of death, it will make vsus with contentation of 15minde to beare the miseries of this life, sicknes, pouertie, reproch, banishment, &c. considering they come farre short of that we hauehave deserued; who are no better then slaues of sinne and Satan.

Whereas Paul saith, that all men with all that proceeds from 20them, is shut vnderunder sinne, he teacheth that all actions of men vnregenerate are sinnes. The wisdome of the flesh, that is, the wisest cogitations, counsells, inclinations of the flesh, are enmitie vntounto God. Rom. 8. 5. To the vncleane all things are vncleane. Tit. 1. 15. An euill tree cannot bring forth good fruit. Mat. 7. It may be obiected, 25that naturall men may doe the workes of the morall law, as to giuegive almes, and such like. Rom. 2. 14. Ans. Sinnes be of two sorts. One is, when any thing is done slat against the commandement of God. The second is, when the act or worke is done which the law prescribes, yet not in the same manner which the 30law prescribes, in faith, in obedience, to the glorie of God. In this second regard, morall works performed by naturall men, are sinnes indeede. Hence it followes, that Libertie of will in the doing of that which is truly good, is lost by the fall of Adam: and that man cannot by the strength of naturall will 35helped by grace, applie himselfe to the calling of God.

Whereas Paul saith, that the promise is giuen to beleeuers, it is manifest that the promise is not vniuersall in respect of all mā kind, but only indefinite, and vniuersall in respect of beleeuers. Wherfore their doctrine is not sound, that teach the Redemption p. 225wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut vnderunder sinne, yet the promise is onelyonly giuen to them that beleeue. It is obiected, that God was in Christ reconciling the world 5to himselfe. 2. Cor. 5. 19. Ans. The text in hand shewes that by the world, we are to vnderstād all beleeuers, through the whole world. And whereas Paul saith, God shut vp all vnderunder vnbeleefe, that he might hauehave merciemercy vponupon all, Rom. 11. 32. his meaning is here set downe, that he shut both Iewes and Gentiles vnderunder 10vnbeleefe, that he might hauehave merciemercy vponupon all that beleeue, both of Iewes and Gentiles.

Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of merciemercy may be giuen to them that beleeue. Here is notable comfort, with incouragement 15to all good duties. Doth the law as it were in the name of God arrest thee? doth it accuse and conuince thee of manifold sinnes? doth it arraigne thee at the barre of Gods iudgement, and fill thy soule with terrour? dost thou by the 20testimonies of the law and thine owne conscience, see and feele thy selfe to be a most miserable and wretched sinner? well. It may be thou thinkest that all this is a preparation to thy damnatiō: but it is not. For it is cōtrariwise a preparation to thy saluation. For the law with a loud voice in thy heart, proclaimes 25thee a sinner, and threatens thee with perdition: but the end of all this is, that Iesus Christ may become a Sauiour vntounto thee, so be it thou wilt come vntounto him, and beleeue in him. For he saues no sheepe, but the lost sheepe, and he calls not iust men, but sinners to repentance. Let vsus therefore with all our hearts come 30vntounto Christ and beleeue in him, and that by the faith of Christ, that is, with a faith ioyned with hope, louelove, and new obedience. Then shall the promise of pardon and life euerlasting, be giuen to vsus. VponUpon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vsus vnderunder sinne, by the 35merciemercy of God, tends to our saluation, if we will vse the good meanes.

Lastly, Paul saith, the promise is made not to eueryevery one that beleeueth according to any faith of his owne, but to them that p. 226are true beleeuers by the faith of Christ. Therefore eueryevery man shall not be saued in his owne faith and religion, but onelyonly they that are of the faith of Christ.

23 For before faith came, we were kept vnderunder the law, and shut vp vntounto 5the faith which should afterward be reuealed.

24 Wherefore the law was our schoole-master to Christ, that we might be made righteous by faith.

23 But after that faith is come, we are no more vnderunder the schoole-master.

Paul in the 19. v. had said, that the law was for transgressions, till the seede come, to which the promise was made. And here he makes a more large declaration of his owne meaning. The summe of all that he faith may be reduced to a comparison of 25things vnlike, on this manner. Before the comming of faith, we were vnderunder the dominion of Moses law: but after faith was come, we were free. The first part of the comparison is amplified by a double fimilitude: the law was a Guard vntounto vsus, v. 23. and the law was our schoolemaster, v. 24. the second 30part of the comparison is in the 25. v.

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

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

Law] That is, the whole Oeconomie, policie, and Regiment 35of Moses, by lawes partly morall, partly Ceremoniall, and partly Iudiciall.

Kept] Compassed or guarded. Because the lawe before Christ was to the Iewes as a guard of armed men, to inclose and keepe them, that they should not depart from God, and p. 227from their allegiance to him, vntounto the sinnes, idolatries, and superstitions of the Gentiles.

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

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

Thus we see that the law serued for transgressions: because it 15was to the Iewes as a Guard to keepe them in the compasse of their dutie, that they fell not away to sundrie transgressions.

The vse. This shewes the greatnes of our corruption, and that the very frame of our heart is euill continually, that the Lord must be faine to set his lawes about vsus as a Guard of armed 20men, to keepe vsus, that we sinne not.

Againe, here we see the vse of Gods lawes, which serue to preuent, restraine, and cut off sinne, into which otherwise men would fall, vnlesse they were compassed and guarded by laws. Some obiect for freedome of will, on this manner: If the lawes 25of God cannot be kept, they are in vaine: but they are not in vaine: therefore they may be kept. Ans. The maior, or first part of the reason, is not true. For there are other vses of the law of God, then the keeping of them: for they serue to restraine, and preuent open offences: and to keepe men in order, at the least 30outwardly.

An other vse of the law of God, was to conclude and shut vp the Iewes into the vnitie of one faith and religion. For this cause the Iewes had but one temple, one MercieMercy-seat, one high Priest, &c. Hence it followes, that in a godly and Christian 35Common-wealth where true religion is established, there may be no tolleration of any other religion. For that which is the end of Gods laws, must also be the end of all good lawes in all Common-wealths and kingdomes, namely, to shut vp the p. 228people into the vnitie of one faith.

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

Where Paul saith, till the faith be reuealed. Note, that the 10faith, or the Gospel, was not reuealed to the world, till the last age, after the comming of Christ. It may be said, it was alwaies reuealed to all men, but not so cleerely as in these last daies. Ans. It was not reuealed to all, either darkly or cleerely, before the comming of Christ. Act. 14. 16. God suffered the Gentiles to 15walke in their owne waies. Eph. 2. 12. they were without God, and without Christ. Rom. 15. 20. Paul preached where Christ was not so much as named. Hence it followes, that the Vocation of men to life euerlasting, is not Vniuersall: because Christ was neuer Vniuersally reuealed. Neither is mans Redemption vniuersall 20in respect of the whole world. For Redemption by Christ was not reuealed to all nations before the comming of Christ: and a benefit to be apprehended by faith, if it be vnknowne, is no benefit. Lastly, it is erronious that some teach, namely, that grace supernaturall is vniuersall: that is, that the power to beleeue 25in Christ, and the power to turne to God, if men will, is generally giuen to all. But this cannot be: because it is not giuen to all men, so much as to heare of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the 30Guard whereby we are kept now? Ans. The precepts of the morall law. The sayings of the wise are as nayles or stakes fastned to range men in the compasse of their owne duties. Eccles. 12. 11. Againe, the peace of God, or the assurance of our reconciliation with God, is a Guard, to keepe our hearts and senses 35in Christ. Phil. 4. 7. If this will not doe the deede, God hath in store, his corrections, and iudgements, to be as an hedge to hemme vsus in. Hos. 2. 6. This beeing so, our dutie is to guard and inclose our selues, specially our hearts, Prov. 4. 23. and all the senses and powers of our soules, Psal. 141. 3. by the wholesome p. 229precepts, and counsells of God. Considering we lie open to so many enemies, we should continually be armed and fensed from the head to the foote, Eph. 6. 13. otherwise we shall vponupon eueryevery occasion be ouerturned.

To come to the 24. v. the Iewes might happily say, seeing we are thus kept and shut vp by the law, what meanes hauehave we 5of comfort and of saluation? The answer is made, the law is further our schoolemaster. Here by schoolemaster, vnderstand one, that teacheth little children or Petits, the first rudiments or elements, A. B. C. And the law is a schoolemaster to Christ, for two 10causes. One, because it points out and shadowes forth vntounto vsus Christ, by bodily rudiments of ceremonies and sacrifices. The second is, because the law, specially the morall law, vrgeth and compelleth men to goe to Christ. For it shewes vsus our sinnes, and that without remedie: it shewes vsus the damnation that is 15due vntounto vsus: and by this meanes, it makes vsus dispaire of saluation in respect of our selues: and thus it inforceth vsus to seeke for helpe out of our selues in Christ. The law is then our schoolemaster not by plaine teaching, but by stripes and correction.

In this verse, Paul sets downe the manner and way of our saluation, which is on this manner; first, the law prepares vsus by humbling vsus: then comes the Gospel, and it stirres vp faith. And faith wrought in the heart, apprehends Christ for iustification, sanctification, and glorification. Paul sets this forth by 25a fit similitude. They that would be the seruants and children of God, must come into the schoole of God, and be taught of him. In this schoole are two formes, and two masters. In the first forme, the teacher and master is the law. And he teacheth men to know their sinnes, and their deserued damnation, and 30he causeth vsus to despaire of our saluation in respect of our selues. And when men hauehave bin well schooled by the law, and are brought to acknowledge their sinnes, and that they are slaues of sinne and Satan; then must they be taken vp to an higher forme, and be taught by an other schoolemaster, which 35is Faith, or the Gospel. The lesson of the Gospel is, that men after they are humbled, must flie to the throne of grace, beleeue in Christ, and with all their hearts turne vntounto God: that they may be iustified and glorified. When we hauehave by the teaching of this second master, learned this good lesson, we are p. 230become children and seruants of God.

By this then it is manifest, that there are two sorts of badde schollers in the schoole of Christ, among vsus. One sort are they, which come to the Lords table, and yet learne nothing, either from the law, or from the Gospel: but content themselues with 5the teaching of nature. The second sort are they, which learne something, but in preposterous manner. For they hauehave learned that merciemercy and saluation comes by Christ: and with this they content themselues: not suffering themselues first of all to be schooled by the law till they despaire in respect of themselues: 10nor to be schooled of the Gospel, till they beleeue in Christ and repent of their sinnes.

In a word, he is a good scholler in the schoole of Christ, that first learnes by the law to humble himselfe, and to goe out of himselfe: and beeing humbled subiects his heart to the voice 15and precept of the Gospel, which biddes vsus beleeue in Christ, turne to God, and testifie our faith by new obedience.

In the second part of the comparison 25. v. Paul sets downe one point, that at the comming of the faith the Iewes were freeed from the dominion of the law of Moses, and consequently 20that the said law was abrogated. The lawgiuer, that is, the expounder of Moses law was to last but till the comming of Shilo, Gen. 49. 10. The law of commandements standing in ordinances, was abrogated by the flesh of Christ. Eph. 2. 15. And the change of the priesthood, brought the change of the law. 25Hebr. 7. 12.

For the better cleering of this point, three questions are to be demanded. The first is, when was the policie, regiment, or law of Moses abrogated? Ans. At the comming of the faith, or when the Gospel first beganne to be published to the world: 30which was at the Ascension of Christ. And he in his death cancelled the ceremoniall law, and tooke it out of the way. Col. 2. 14. When the old Testament ended, and the new began, then was the abrogation of the law: now the ending of the old Testament, and the beginning of the new, was in the Resurrection 35of Christ. For then was the beginning of the new world, as it were.

The second question is, How farre forth the law is abrogated? Ans. The law is threefold: Morall, Ceremoniall, Iudiciall. Morall is the law of God, concerning manners, or duties to p. 231God and man. Now the morall law is abrogated, in respect of the Church, and them that beleeue, three waies. First, in respect of iustification: and this Paul prooues at large in this epistle. Secondly, in respect of the malediction, or curse. There is no condemnation to them that are in Christ. Rom. 8. 1. Thirdly, in respect of rigour. For in them that are in Christ, God accepts the 5indeauour to obay, for obedience it selfe. Neuerthelesse, the law, as it is the Rule of good life, is vnchangeable, and admits no abrogation. And Christ in this regard did by his death establish it. Rom. 3. 31.

The Ceremoniall law, is that which prescribed rites and gestures 10in the worship of God, in the time of the old testament. Ceremonies are either of figure and signification, or of order. The first are abrogated at the comming of Christ, who was the accomplishment of them all. Col. 2. 17. The second beeing ceremonies of particular order to the times of the old and new 15Testament, concerne not vsus. For example: In the commandement of the Sabbath, some things are morall, some ceremoniall, some iudiciall. That in one day of seuen there should be an holy rest, it is morall. Rest vponupon the seuenth day from the creation is Ceremoniall, in respect of order. Strictnes of rest from 20all labour, is ceremoniall in respect of the signification of rest from sinne, and rest in heauen. Therefore the particular day of rest, and the manner of rest, is abrogated: and Christ by his owne example, and by the example of the Apostles (examples not beeing contradicted in Scripture) appointed the eight day, 25or the day of Christs resurrection, to be the Sabbath of the new Testament.

Iudiciall lawes are such as concerne inheritances, lands, bargaines, controuersies, causes criminall; and they pertaine to the 30regiment of the Commonwealth. If the Commonwealth of the Iewes were now standing, they should be gouerned by these lawes. For to them were they giuen. The case is not like with vsus. Some are of minde, that all Iudiciall lawes are abrogated: and some are of contrarie mind, that all Commonwealths are to be gouerned by them. But they are both deceiued: and 35the meane betweene both, is the truth. Know then that of Iudiciall lawes of Moses, some are abrogated, some are not, Such lawes as are meerely Iudiciall, that is, iudiciall and not morall, and doe particularly concerne the nation of the Iewes, the land p. 232of Canaan, the times before Christ, the things of the old Testament, are abrogated. Of this kind is the law that commands the brother to raise vp seede to his brother. Deut. 25. 5. The law of Tenths is partly ceremoniall, and partly iudiciall, and specially concernes the land of Canaan. For as countries are richer or 5poorer then Canaan, so must their allowance to the Ministerie be more or lesse. The seuenths, the eights, the ninths, the eleuenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this & other Commonwealths by the Iudiciall law of God, but by positiue laws of countries. 10For if it did, then Ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certaine ouerseers, and they should dispose of them according to the neede of eueryevery Minister. 2. Chron. 31. Malac. 3. The law that the 15theefe must either restore fourefold, or be a bondman, concernes Canaan, and those countries. In Europe, (specially in the Northerne and Westerne parts,) a straighter law is required. For the people are much giuen to idlenes, and consequently to robbing: and they are of fierce disposition, and therefore with 20theft ioyne violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seeme hard. For euen the Iewes, when the theft was aggrauated with other circumstances, might punish it with death. 2. Sam. 12. 6. And it is in the power 25of the Magistrate, when sinnes are increased, to increase the punishment.

Now Iudiciall lawes that are in foundation and substance morall, are not abrogated, but are perpetuall. For the better discerning of them, I giuegive two notes. The first is this: If a Iudiciall 30law serue directly and immediatly, to guard and fense any one of the ten Commandements, in the maine scope and ende thereof, it is morall in equitie, and perpetuall: because the end and vse of it is perpetuall. I will giuegive sundrie examples. It is the law of God that he of the Israelites that shall intise them 35to goe and worship other gods, shall be put to death. Deut. 13. 6. This law serues to maintaine and vphold the first commandement, the ende whereof is to inioyne vsus to take the true God for our God: and this ende is most necessarie both for Gods glorie, and for the saluation of men: and therefore whatsoeuer p. 233thing or person ouerturneth or abolisheth this ende, it must be cut off from the societie of men. Here note by the way, that they which hauehave bin borne, baptised, and brought vp among vsus, and yet afterward become Masse-priests, and seeke malitiously and obstinately, without ceasing to seduce our people, deserue in this respect, to be put to death.

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

Example 3. He that blasphemeth the name of God, shall be put to death, Leuit. 24. 16. Vnderstand this law of manifest and notorious blasphemies, that pearce through God, as the words import: and then it is a maine fense to the third commandement. For Gods name may in no wise be abused, and troad 15vnderunder foote: and therefore blasphemers pearcing God are to be cut off. This is the very law of Nature, as appeares by Nabuchadnezzar, who gaue in commandement to his people, that whosoeuer blasphemed the name of the true God, should 20be put to death. Dan. 3. 29. Here note, that manifest and conuicted Atheists, if they be put to death, hauehave but their deserts.

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

Examples 5. He that smites a man that he die, shal die the death. Exod. 21. 12. To this law there is no exception made, but one, and that is, when a man is killed at vnawares. And it is for his equitie perpetuall. For it is a maine and direct fense to the sixth 30commandement. Consider an other reason. Num. 35. 33. The whole land (saith the Lord) shall be defiled with blood, till his blood be shed that killeth a man.

Example 6. The adulterer & the adulteresse shal both be put to death. Leuit. 20. This Iudiciall serues to vphold and maintaine chastitie, which is the ende of the seuenth commandement. 35Marke withall, the reasons Leuit. 20. 22, 23. Least the land spne you out: and, for these things, that is, for suffering this and other sinnes vnpunished, the Gentiles were cast out. It may be said, that Christ did not condemne the woman to death, which was taken p. 234in adulterie. Ans. He came to be a Mediatour, and not a Iudge, or Magistrate. It is alleadged, that Dauid was not put to death for adulterie. Ans. He was the highest in the kingdome: there was none to iudge him. Againe, it may be saide, that if adulterie be death, then innumerable persons must die. Ans. We must doe that which we finde to be the will of God; 5and the euents of things must be left to God.

The second note, whereby we may discerne a iudiciall law to be morall for his equitie, is this; If it follow necessarily and immediatly from the light, principles, and conclusions of nature. 10For example. Deut. 22. 5. The man shall not put on the things that appertaine to the woman, nor the woman the things that appertaine to the man. This law is more then Iudiciall: for it is a Rule of common honestie: practised in those countries, by the light of nature, where the written law was neuer knowne. And 15things good and honest which nature teacheth, are morall and must be done. This is Pauls rule. Doth not nature teach this? 1. Cor. 11. 14.