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

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

p. 234This I speake, not to censure and condemne the lawes of this or any other commonwealth: but onelyonly to shew how farre 20Iudiciall lawes hauehave moralitie in them, and stand in force.

The third question is, what is our guide now in the time of the new Testament, seeing the Regiment and law of Moses is abrogated? Ans. The outward guide is the Doctrine of the morall law, and of the Gospel. It is therefore called the rodde 25and the staffe of God, Psal. 23. and the rodde of his mouth, Isa. 11. 4. The inward guide, is the spirit of God, writing the lawes of God in our hearts, and by them guiding vsus, and beeing a law vntounto vsus. Rom. 8. 3. 14. Thirdly, God by manifold afflictions nurtures and schooles vsus partly to preuent sinnes to come, and 30partly to humble vsus for that which is past. 1. Cor. 11. 32. Ier. 31. 18.

The vse. Seeing the law is abrogated (as I hauehave said) we must be a free and voluntarie people, seruing God not of constraint but willingly, as if there were no law to compell vsus. All nations 35shall flow as waters to the mountaine of the Lord. Isa. 2. 2. Thy people shall come willingly in the day of assemblie. Psal. 110. 3. In the daies of Iohn Baptist, the kingdome of heauen suffered violence. Ieremie saith, they shall teach eueryevery man his neighbour and his brother, Ierem. 31. 31. because men shall learne freely without p. 235compulsion, or calling vponupon. Here is the fault of our times. Many say in heart to Christ, Depart from vsus, we will none of thy waies; and many againe are zealous for the things of this life, but for duties pertaining to Gods worship, and the saluation of their soules, they are neither hot nor could. This negligence 5and slacknes is full of danger: and therefore with speede to be amended. For cursed is he that doth the worke of God negligently: and the Lord will spue out such persons.

26 For ye are all the sonnes of God by faith in Christ Iesus.

1027 For all ye that are baptised into Christ, hauehave put on Christ.

1528 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for 20ye are all one in Christ Iesus.

Paul had said before, v. 25. that the beleeuing Iewes after the publishing of the Gospel, were no more vnderunder the law as vnderunder a schoolemaster: In this 26. v. he renders a reason hereof: 25and it may be framed on this manner: If we Iewes were still vnderunder the law as vnderunder a schoolemaster, then we should be still after the manner of seruants: but we are not after the manner of seruants: because we are children: for euen ye Galatians, and that all of you, are children of God, not by Circumcision, 30or by the keeping of the law, but by faith in Christ. Againe, that they are children of God, he prooues it thus: Ye are baptised into Christ, and in baptisme ye hauehave put on Christ, in that ye are ioyned with him, and hauehave fellowship with him, who is the naturall sonne of God: therefore ye are sonnes of God. It 35may be saide, All children of God? all baptised? all put on Christ? how can this be? seeing some are Iewes, some Gentiles; some bond, some free; some men, some women. The answer is made v. 27. there are differences of men indeede, but in Christ, all are as one.

p. 236In these words, I consider two things. The first is, the benefit or gift bestowed on the Galatians, which is sonne-ship, Adoption, or the condition of Gods children. The second is, the description of this benefit by foure arguments. The first is, by the circumstance of the persons, ye all are children of God. The 5second is, the inward meanes, namely, faith in Christ Iesus. The third is, the outward meanes, or the pledge of adoption, ye are all baptised into Christ. The last is, the foundation of adoption, and that is, to put on Christ, or, to be one with him.

For the better conceiuing of the benefit, three questions 10may be mooued. The first is, whose sonnes the Galatians were? Ans. The sonnes of God. It may be saide, how the sonnes of God? I answer againe, God is called a father, in two respects: first, he is a father in respect of Christ, the essentiall word: and then God signifies the first person. Againe, God is called a father 15in respect of men Elect to saluation; then the name God is put indefinitly: and it comprehends not onelyonly the first person, but also the sonne, and holy Ghost. For all three doe equally regenerate them that are adopted. And Paul saith of the Godhead indefinitly: there is one God and father of all. Eph. 4. 6. And 20when we pray, saying, Our father, &c. we inuocate not onelyonly the first person, but also the Sonne, and holy Ghost. And the sonne of God, is expressely called the Father of eternitie, in respect of vsus, Isa. 9. 6. and he is said to hauehave his seede. Isa. 53. 11.

The second question is, in what respect are the Galatians 25the children of God? Ans. A childe of God is two waies: by nature; by grace. The childe of God by nature, is Christ as he is the eternall sonne of God. A child by grace, is three waies. By creation: thus Adam before his fall, and the good angels are the children of God. Secondly, by the personall vnion: thus Christ 30as he is man is the child of God. Thirdly, by the grace of adoption: thus are all true beleeuers, and in this text, the Galatians are saide to be the children of God. In this grace of adoption, there be two acts of God: one is Acceptation, whereby God accepts men for his children. The other is Regeneration, whereby men 35are borne of God, when the Image of God is restored in them, in righteousnes, and true holines.

The third question is, what is the excellencie of this benefit? Ans. Great eueryevery way. Ioh. 1. 12. he which is the child of God is heire and fellowheire with Christ, Rom. 8. 17. and that of the p. 237kingdome of heauen; and of all things in heauen and earth. 1. Cor. 3. 22. he hath title in this life, and shall hauehave possession in the life to come. Againe, he that is Gods child hath the angels of God to tend on him, and to minister vntounto him for his good and saluation. Heb. 1. 14.

The first argument whereby the adoption of Gods children 5is set forth, is concerning the persons to whome it belongs, in these wordes, All ye are the children of God. So Paul saith, all the Ephesians are Elect. Eph. 1. 3. And Peter calls all them to whome he writes, 1. Pet. 1. 1. Elect; and Iohn 1. epist. 3. the children of God. And herein they follow the iudgement 10of charitie, leauing all secret iudgements to God. Here I obserue one thing, that eueryevery grieuous fall doth not abolish the fauour of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to an other Gospel: and yet Paul saith, that they were 15(for all this) the children of God, and not some, but all of them. This truth may be seene by experience. The child of God before his fall, hath a purpose not to sinne: in the time of temptation when he is in falling, he hath a strife: after he is fallen, he lieth not in his fall, as wicked men doe, but he recouereth himselfe 20by new repentance. And this shews, that the child of God by his fall doth not returne againe to the estate and condition of wicked men. When S. Iohn saith, he that is borne of God sinnes not, his meaning is this; he that is borne of God, if he fall into any offence of frailtie, yet doth he not make a practise of sinne, 25as the wicked, and vngodly doe.

It may be saide, the Galatians, and all the Galatians, are the children of God: but what is that to vsus? Ans. They among vsus that professe true saith in Christ, with care to keepe good conscience, are likewise to hold themselues to be children of God. 30He beleeues not the Gospel, that doth not beleeue his owne adoption. For in the Gospel there is a promise of all the blessings of God, to them that beleeue: and there is also a commandement to applie the said promise to our selues; and consequently, to applie the gift of adoption to our selues. When 35we are bidden to say, Our father, we are bidden to beleeue our selues to be children of God, and so to come vntounto him. Therefore with Paul I say, that all we that truly beleeue in Christ, and hauehave care to lead a good life, all I say, are indeede the children p. 238of God.

The vse. Comforts arising by this benefit, are many. First, if thou be Gods child, surely he will prouide all things necessarie for thy soule and bodie. Math. 6. 26. Our care must be to doe the office and dutie that belongs vntounto vsus: when this is done, our care is ended. As for the good successe of our labours, 5we must cast our care on God; who will prouide that no good thing be wanting vntounto vsus. Psal. 34. 10. They that drowne themselues in worldly cares, liue like fatherlesse children.

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

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come neere their tabernacle: they shall walke vponupon the lyon and the aspe, and tread them vnderunder foote. 15Psal. 91. 13. All things shall turne to their good. Rom. 8. 28. And the rather; because the Angels of God pitch their tents about them.

Lastly, God will beare with the infirmities and frailties of them, that are his children, if there be in them a care to please 20him, with a Purpose of not sinning. Malach. 3. 7. If a child be sicke, the father or mother doe not cast it out of dores: much lesse will God.

The duties. First, if ye be Gods children, then walke worthie your profession and calling. Be not vassalls of sinne and Satan: 25carrie your selues as kings sonnes: bearing sway ouer the lusts of your owne hearts, the temptations of the deuill, and the leud customes and fashions of this world. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard: but when he was called from the sheepefold, and chosen to be king, he 30carried himselfe accordingly. So must we doe, that of children of the deuill, are made the children of God. And if we liue according to the lusts of our flesh, as the men of this world doe, whatsoeuer we professe, we are in truth the children of the deuill. Ioh. 8. 44. 1. Ioh. 3.

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

p. 239Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good vertues, and holy conuersation. For he is our eldest brother the first borne of many brethren: and therefore we should be like vntounto him. 1. Ioh. 3. 2, 3.

Fourthly, we must hauehave a desire and louelove to the word of 5God, that we may grow by it, in knowledge, grace, and good life. For this is the milke and foode whereby God feedes his childrē, 1. Pet. 2. 2. Such persōs thē amōg vsus, that hauehave no louelove or liking of the word, but spend their daies in ignorāce & securitie, shew themselues to be no children of God. The child in 10the armes of the mother or nurce, that neuer desires the brest, is certenly a dead child.

Lastly, we must put this in our accounts, that we must hauehave many afflictions, if we be Gods children: for he corrects all his children. And when we are vnderunder the rodde of correction, we 15must refigne our selues to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietnes: then God is best pleased.

The internall meanes of Adoption, is Faith in Christ. And for the better conceiuing of it, three questions are to be propounded. 20The first, what a kind of faith is this? Ans. A particular or speciall faith: and it hath three acts, or effects. The first is, to beleeue Christ to be Jesus, that is, a Sauiour: the second is, to beleeue that Christ is my or thy Sauiour: the third 25is, to put the confidence of heart in him. When Thomas felt the wounds of Christ, he said, My Lord, and my God: and thereupon Christ said, Because thou hast seene thou beleeuest. Ioh. 20. 29. Here marke, that to beleeue Christ to be my Christ, is faith. Against this speciall faith, the Papists obiect three arguments. 30The first is this: EueryEvery speciall faith must hauehave a speciall word of God for his ground: but there is no speciall word that thy sinnes, or my sinnes, are forgiuen by Christ: therefore there is no speciall faith. Ans. We hauehave that which in force and value is equiualent to a speciall word: namely, a generall promise, 35with a commandement to applie the said promise to our selues. Secondly, I answer, that the word and promise of God generally propounded in Scripture, is made particular in the publike Ministerie in which when the word is preached to any people, God reueales two things vntounto them: one, that his p. 240will is to saue them by Christ: the other, that his will is that men should beleeue in Christ. And the word thus applied in the publike Ministerie in the name of God, is as much as if an Angel should particularly speake vntounto vsus from heauen.

The second Argument. Speciall faith (say they) is absurd; 5because by it a sinner must beleeue the pardon of his sinnes, before he hath it: in as much as faith is the meanes to obtaine pardon. Ans. The giuing and the receiuing of pardon and faith, are both at one moment of time: for when God giues the pardon of sinne: at the same instant he causeth men to receiue the 10same pardon by faith. For order of nature faith goes before the receiuing of the pardon (because faith is giuen to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it doth not: and therfore this second argument is absurd.

The third Argument. The full certentie and perswasion of Gods merciemercy in Christ, followes good conscience and good workes: and therefore faith followes after Iustification. Ans. There be two degrees of faith. A weake faith, and a strong faith. A weake faith is that, against which doubting much preuailes, 20in which there is a sorrow for vnbeleefe, a will and defire to beleeue in Christ, with care to vse good meanes, and to increase in faith. Strong faith is that, which preuailes against doubting, and it is a full perswasion, or resolution of the louelove and merciemercy of God in Christ. This second degree of faith follows 25iustification, vponupon the obseruation and experience of the prouidence, and goodnes of God: but the first degree of speciall faith before named, for order goes before iustification, and for time is together with it.

The second question is, when faith beginnes first to breede 30in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and vponupon feeling of his owne spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes aboue all things in the world. Christ saith, I will giuegive to him that thirsteth of the well of the water of life freely, Reuel. 3521. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to beleeue in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, p. 241that professours of the Gospel, yea teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they hauehave. For they are not yet come to the first steppe of true faith.

The third question is, how faith in Christ is reuealed in the heart? Ans. It is not faith to conceiue in minde a bare perswasion, 5that Christ is my Sauiour: and thereupon to thinke to be saued. But faith in Christ is conceiued in the spirituall exercises of inuocation and repentance. When I see mine owne sinnes, and Gods anger against me for them by the law; when 10I see mine owne guiltines, I draw my selfe into the presence of God making confession of mine offences, and praier for the pardon of them, and in this praier I striue against mine vnbeleefe, I will, desire, and endeauour to assent to the promise of God touching forgiuenes: and withall I purpose with my 15selfe to sinne no more. This is my daily practise: and thus is faith truly conceiued, and confirmed. Againe, faith is conceiued in the vse of holy meanes, namely, the Preaching of the word, and Sacraments. For in hearing, & receiuing the Lords Supper to meditate vponupon the promise of merciemercy, and in meditation 20to applie the said promise to my selfe, is the right way to conceiue true faith. Therefore it must be remembred, that faith conceiued without the exercises of inuocation and repentance, or conceiued without the vse of the word and Sacraments (as commonly it is) is not true faith, but an Imagination 25or fiction of the braine, which will faile in the ende.

The third point to be considered, is the signe, or the outward meanes of Adoption, and that is Baptisme. It may be demanded, how Baptisme can be a marke or signe of the child of God considering all sorts of men are partakers of it? Ans. Baptisme 30alone is no marke of Gods child, but baptisme ioyned with faith: for so must the text be conceiued; All ye Galatians that beleeue, are baptised into Christ. For Paul had said immediatly before, Ye are the sounes of God by faith. Againe, the Scripture speaking of baptisme, comprehends both the outward and 35the inward baptisme, which is the inward baptisme of the spirit. Math. 3. 11. and 1. Pet. 3. 21. And thus is baptisme alwaies an infallible marke of the child of God.

It may further be demanded, what are the markes of the inward baptisme? Ans. The new birth, whereby a man is washed p. 242and cleansed by the spirit of God, hath three speciall markes. The first is, the spirit of grace and supplications, Zach. 12. 10. that is, the spirit of regeneration, causing men to turne to God, and withall to make instant praier and supplication for merciemercy and forgiuenes of sins past. The second, is to heare & obay the 5voice of god in all things. Ioh. 8. 47. & 10. 27. The third is, not to sin, that is, not to liue in in the practise of any sinne after this new birth is begunne. 1. Ioh. 3. He that is borne of God, doth not commit sinne. He may faile in this or that speach, and doe amisse in this or that action; but after his calling and conuersion, the 10tenour and course of his life, shall be according to the commandements of God. And this is a speciall marke to discerne the inward baptisme.

Some alleadged, that hauing long agoe beene baptised with water, yet they feele not the inward baptisme: and therefore 15they feare that they are not the children of God. Ans. If there be in thee a sorrow for thy corruptions and sinnes past: if thou hast a purpose to sinne no more: if thou auoidest the occasions of sinne, and fearest to offend: if hauing sinned, thou liest not in thy sinne, but recouerest thy selfe by new repentance: 20thou art verily borne of God, and baptised with the baptisme of the holy Ghost.

Others alleadge, that although they hauehave bin baptised, yet they feare they hauehave no faith: and therefore they thinke they are not the children of God. Ans. If there be in thee a sorrow 25for thine vnbeleefe, a will and desire to beleeue, and a care to increase in faith by the vse of good meanes, there is a measure of true faith in thee, and by it thou maist assure thy selfe that thou art the child of God.

Others againe alleadge, that they hauehave long made praier 30vntounto God, and that according to his will, and yet their praiers hauehave not bin heard: and therefore they often doubt they are not Gods children. Ans. If thou canst pray, though thy praier be not heard according to thy desire, content thy selfe. For the praier of the heart is the marke of the spirit of adoption. Rom. 358. 16. 26. And by it thou maist know that thou art the child of God.

Thus then we see what is the infallible marke of the child of God; namely, baptisme ioyned with true faith in Christ, or the outward baptisme ioyned with the inward baptisme of the spirit. p. 243The vse. Many auouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptisme, which is a marke of the church of God. But they are deceiued: for baptisme in the church of Rome is seuered from true faith, or from the Apostolike doctrine: and the outward baptisme is seuered from the inward baptisme. For they 5of that Church, ouerturne iustification by the meere merciemercy of God, which is the principall part of the inward baptisme. Againe, the ten Tribes retained circumcision after their Apostasie: yet for all that condemned to be no people of God. Ose. 1. 9. The light in the lanthorne pertaines not to the lanthorne, 10but to the passengers in the streete: euen so the Confession of faith in the Symboll of the Apostles, and baptisme, that are retained in the Papacie, pertaine not to the Papacie, but to another hidden Church, which by these and other meanes is gathered out of the middest of Romish Babylon. And therefore 15baptisme is rather a signe of this, then of the Romish Church.

Againe, we must be warned to take heede that we deceiue not our selues, thinking it a sufficient matter that we hauehave bin baptised. For except Christ inwardly wash vsus by his spirit, we 20hauehave no part in him. Ioh. 13. 8. Circumcision (saith Paul) auaileth not, vnles thou be a doer of the law. Ro. 2. 25. Baptisme indeed saueth, 1. Pet. 3. 21. but that is not the baptisme of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptisme without the inward, is not the marke of 25Gods child, but the marke of the foole that makes a vow, and afterward breakes it. Eccles. 5. 3.

Moreouer, baptisme is not onelyonly a signe of our adoption, but also a seale thereof, and a meanes to conuaie it vntounto vsus: and for the better vnderstanding of this point, and for a further 30clearing of the 27. verse, I will speake of the whole nature of baptisme. That which is to be deliuered, I reduce to eight heads I. the name of baptisme, and the phrases. II. the matter. III. the forme. IV. the ende. V. the efficacie of baptisme. VI. the necessitie thereof. VII. the circumstances. 35VIII. the vse.

Touching the name; Baptisme is taken sixe waies. First, it signifies the superstitious washings of the Pharisies, who boūd themselues to the baptismes or washings of cuppes and potts. Mar. 7. 4. Second…, it signifies the washings appointed by God p. 244in the Ceremoniall law. Hebr. 9. 10. Thirdly, it signifies that washing by water which serues to seale the couenant of the new Testament. Math. 28. 19. Fourthly, it signifies by a metaphor, any grieuous crosse or calamitie. Thus the passion of Christ, is called his baptisme. Luk. 12. 50. Fiftly, it signifies the 5bestowing of extraordinarie gifts of the holy Ghost, and that by imposition of hands of the Apostles. Act. 1. 5. and 11. 16. Lastly, it signifies the whole Ecclesiasticall Ministerie. Thus Apollos is saide to teach the way of the Lord, knowing nothing but the baptisme (that is, the doctrine) of Iohn. Act. 18. 25. In the 10third sense is baptisme taken in this place, when Paul saith, Ye are all baptised into Christ.

The phrases vsed in Scripture of baptisme are strange in reason: and therefore they are to be explaned. Here it is said, Ye that are baptised into Christ, put on Christ. The reason of this 15speach is threefold. The first is this: the washing of the bodie with water, is an outward signe to represent to our eies and minde, the inward washing, and our vnion or coniunction with Christ: therefore they that are baptised, are said to put on Christ. The second reason is, because the washing by water 20seales vntounto vsus our inward ingrafting into Christ: for as certenly as the bodie is washed with water; so certenly are they that beleeue ingrafted into Christ. The third reason of the speach is, because baptisme is after a sort an instrument whereby our insition into Christ, and fellowship with him is effected. For in 25the right and lawfull vse of baptisme, God according to his owne promise ingrafts them into Christ that beleeue: and the inward washing is conferred with the outward washing. For these causes, they that are washed with water in baptisme, are said to put on Christ. In the same manner must other phrases be 30vnderstood; as when it is said, that baptisme saueth, 1. Pet. 3. 21. that men must be baptised for the remission of sinnes, Act. 22. 6. that we are buried by baptisme into the death of Christ. Rom. 6. 3.

The second point, concernes the Matter of baptisme. Here I consider three things, the signe, the thing signified, the Analogie 35of both. The signe, is partly the element of water, Act. 8. 36. and partly the Rite by diuine institution appertaining to the element which is the sacramentall vse of it in washing of the bodie: and these two, water, and externall washing of the bodie, are the full and complete signe of baptis…e.

p. 245Here a question may be made, Whether washing of the bodie in baptisme, must be by dipping, or by sprinkling? Ans. In hot countries, and in the baptisme of men of yeares, dipping was vsed, and that by the Apostl… and to this Paul alludes, Rom. 6. 3. and dipping doth more fully represent our spirituall washing, then sprinkling. Neuerthelesse in cold coū tries, 5and in the baptisme of infants new borne, sprinkling is to be vsed, and not dipping, in respect of their health and life. For the Rule is, Necessitie and charitie, dispense with the Ceremoniall law. VponUpon this ground, Dauid did eate the shewbread: circumcision was not alwaies the eight day, as appeares by the Israe 10lites in the wildernes: and for the same cause in these countries dipping may be omitted, though otherwise a sacramentall rite. And it must be remembred, that baptising signifies not onelyonly that washing which is by diuing of the bodie, but also that which is by sprinkling.

The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vsus. Thus Paul saith, that he cleanse…th his Church by the washing of water. Eph. 5. 6.

The Analogie, or proportion of both, is on this manner. 20Water resembles Christ crucified, with all his merits, S. Iohn saith, The blood of Christ cleanseth vsus from all our sinnes, 1. Ioh. 1. 7. that is, the merit and efficacie of Christ crucified, freeth vsus from our sinnes, and from the guilt and punishment thereof. Externall washing of the bodie, resembles inward washing by 25the spirit, which stands in iustification and sanctification. 1. Cor. 6. 11. Tit. 3. 5. The dipping of the bodie, signifies mortification, or fellowship with Christ in his death: the staying vnderunder the water, signifies the buriall of sinne: and the comming out of the water, the resurrection from sinne, to newnes of life. 30Rom. 6. 3, 4.

The third point concernes the Forme of baptisme. Math. 28. 19. Goe teach all nations, baptizing them into the Name of the Father, &c. I explaine the words thus: Marke, first it is faide, Teach them, that is, make them my disciples, by calling them to 35beleeue, and to repent. Here we are to consider the Order which god obserues in making with man the couenant in baptisme. First of all, he calls men by his word, and commands thē to beleeue and repent: when they beginne to beleeue and repent, p. 246then in the second place God makes his promise of merciemercy and forgiuenes: and thirdly, he seales his promise by baptisme. This diuine Order Christ signifieth when he saith, make them disciples: and …as alwaies obserued of God. Before he made any couenant with Abraham, and before he sealed it by Circumcision, he saith to him, Walke before me, and be vpright, 5Gen. 17. 1. and of his seede, he saith, they must-first doe righteousnes and iudgement, and then he will bring vponupon them all that he hath spoken, Gen. 18. 19. to the Israelites he saith, that they must turne and obay, and then he will make all his promises and couenants good. Deut. 30. 1. 6. and Isa. 1. 16, 17, 19. To the Iewes Peter 10saith, Repent first, and then they shall be baptized for the remission of sinnes. Act. 2. 38. 42. And Philip saide to the Eunuch, If thou beleeuest with all thy heart, thou maist be baptized. Act. 8. 37.

The vse. By this order we see, that the commandement to 15beleeue and to repent, is more large and generall, then the promise of merciemercy in Christ. For the commandement is giuen to all hearers to turne and beleeue, and the promise is made onelyonly to such hearers, as doe indeede turne and beleeue: therefore it is a falshood to imagine, that the promise of saluation belongs 20generally to all mankind.

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

Thirdly, if it be demanded, why so many persons that hauehave 25bin baptized, liue for all this, as if they had not bin baptized in the common sinnes of the world, like prophane Esaus: and yet doe comfort themselues in their baptisme? Ans. They doe not know and consider the Order which God vsed in couenanting 30with them in baptisme: but they deale preposterously, ouerslipping the commandement of repenting and beleeuing, and in the first place lay hold of Gods promise made to them in baptisme. This is the cause of so much prophanesse in the world.

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

p. 247They likewise are to be blamed, that bring vp their youth in ignorance. For they are baptized vponupon condition that they shall become disciples of Christ, when they come to yeares of discretion. And they are by this meanes barred from all the mercies of God: for we must as good disciples obay the commandement that biddes vsus turne and beleeue, before we can 5hauehave any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our saluation to keepe the Order of God which he hath set downe vntounto vsus in baptisme, which is first of all to turne vntounto God, according to 10all his lawes, and secondly vponupon our conuersion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and hauehave true fellowship with God, if we beginne where he beginnes in making of his couenant with vsus, and end where he 15ends. And this we must doe not onelyonly in the time of our first conuersion, but also afterward in the time of distresse, and affliction, and at such times as by frailtie we fall and offend God. In a word, if for practise we alwaies keepe our selues to this order, we shall find true comfort in life and death.

It followes, Baptizing them into the name, or in the name of the Father, Sonne, and holy Ghost. These words signifie: first, to bap tize by the commandement and authoritie of the Father, Son, and holy Ghost: secondly, to baptize by and with the inuocation of the name of the true God. Whatsoeuer ye doe in ward or 25deede, doe it in the name of our Lord Iesus Christ, that is, by the in vocation of the name of Christ. Col. 3. 17. Thirdly, to baptize in the name, &c. signifies to wash with water in token that the partie baptized hath the name of God named vponupon him, and that he is receiued into the houshold or familie of God, as a 30child of God, a member of Christ, and the temple of the holy Ghost. Thus Iacob faith in the adoption of Ephraim and Manasses, Let them be mine, and let my name be called vponupon them. Gen. 48. 5. 16. And Paul saith, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because 35they were not baptized into their names, but into the name of Christ. 1. Cor. 1. 13. And this I take to be the full sense of the phrase.

Here we see what is done in baptisme; the Couenant of grace is solemnised betweene God and the partie baptised. p. 248And in this couenant some actions belong to God, and some to the parties baptised. Gods actions are two. The first is, the making of promise of reconciliation, that is, of remission of sinnes, and life euerlasting to them that are baptised, and beleeue. The second is, the obsignation or sealing of this promise: and that is twofold, outward, or inward▪ The outward 5seale, is the washing by water: and this washing serues not to seale by nature, but by the institution of God, in these words, baptize them, &c. and therefore Paul saith, cleansing the Church by the washing of water in the word. Eph. 5. 26. The inward sealing 10is by the earnest of Gods spirit. Eph. 1. 13. The action of the partie baptized, is a certaine stipulation, or obligation, whereby he binds himselfe to giuegive homage to the Father, Son, and holy Ghost. This Homage stands in faith, whereby all the promises of God are beleeued, and in Obedience to all his cō mandements. 15The signe of this obligation is, that the partie baptized willingly yeelds himselfe to be washed with water.

It is not saide in the name of God, but in the name of the Father, Sonne, and holy Ghost, to teach vsus the right way to know and to acknowledge the true God. This Knowledge stands in 20sixe points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authoritie, will, and worship of all three. And elswhere, men are said to be baptized into the name of the Lord. Act. 10. 48. The second is, that this 25one true God, is the Father, Sonne, and holy Ghost. A mysterie vnsearchable. The third, that these three are really distinct, so as the Father is first in order, the Sonne the second, and the holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation, Ioh. 5. 19. and specially in 30the act of reconciliation, or couenant making. For the father sends the sonne to be our Redeemer: the sonne workes in his owne person, the worke of redemption: and the holy Ghost applies the same by his efficacie. The fift is, that they are all one in worship: for the Father, Sonne, and holy Ghost, are ioyntly 35to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himselfe, but as he hath reuealed himselfe vntounto vsus in the couenant of Grace: and therefore we must acknowledge the father to be our father, the Son to be our Redeemer, the holy Ghost to be our comforter; and p. 249seeke to grow in the knowledge and experience of this.

It may be demanded, whether baptisme may not be administred in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead: Ans. No. For the true forme of baptisme is here prescribed. If it be said, that Peter biddes them of Ierusalem, repent and be baptized into the 5name of Christ. Act. 2. 38. I answer, that Peters intent in that place is, to set downe not the forme of baptisme, but the ende and scope thereof, which is, that we may attaine to true fellowship with Christ.

The fourth point is, concerning the endes of baptisme, which 10are foure. The first is, that baptisme serues to be a pledge vntounto vsus in respect of our weaknes, of all the graces and mercies of God, and specially of our vnion with Christ, of remission of sinnes, and of mortification. Secondly, it serues to be a signe of Christian profession before the world: and therefore it is called 15the stipulation or interrogation of a good conscience. 1. Pet. 3. 21. Thirdly, it serues to be a meanes of our first entrance or admission into the visible Church. Lastly, it is a meanes of vnitie. Read Eph. 4. 5. 1. Cor. 12. 13.

The fifth point concernes the Efficacie of baptisme. Of which there be foure necessarie questions. The first is, whether the Efficacie of baptisme extend it selfe to all sinnes, and to the whole life of man? For answer, I will set downe what we teach, and what the Papists. We teach, that the vse of baptisme inlargeth it selfe to the whole life of man, and that it takes away all 25sinnes past, present, and to come: one caution remembred, that the partie baptised, stand to the order of baptisme, which is, to turne vntounto God, and to beleeue in Christ, and so to continue by a continuall renouation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture 30speakes of them that had long before bin baptised, and that in the time present, baptisme saueth, 1. Pet. 3. 21. and, ye are buried by baptisme, into the death of Christ. Rom. 6. 4. And in the future tense it is saide, he that beleeueth, and is baptised, shall be saued. And Paul saith, that the Church is cleansed with the washing of 35water, that it may be presented glorious and without spot vntounto God. Eph. 5. 26. And all this shewes that baptisme hath the same efficacie after, which it had before the administration thereof. Secondly, the couenant of grace is euerlasting, Isa. 54. 10. Hos. p. 2502. 19. and the couenant is the foundation or substance of baptisme: therefore baptisme is not to be tied to any time: but it must hauehave his force, so long as the couenant is of force. And this appeares by the example of the Galatians, who are now fallen away to an other gospel after their baptisme, and yet are 5instructed and directed by their baptisme. Lastly, it hath bin the doctrine of the ancient Church, that all sinnes are done away Aug. de …pt. & concup. l. 1. c 33. ad Bon. l. …. c. …3.by baptisme euen sinnes to come.

The doctrine of the Papists is, that baptisme takes away all sinnes that goe before the administration thereof: and that 10sinnes after baptisme are not taken away by baptisme, but by the Sacrament of pennance. But the doctrine is erronious, as may appeare by the arguments which they vse.

Argum. first. Circumcision had no vse after the administration thereof, for the abolishing of sinne. Therefore neither 15hath baptisme. Ans. Circumcision had. And this appeares; because the Prophets put the Iewes in minde of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts. Ier. 4. 4.

Arg. 2. The Apostles vsed to call them that sinned after 20baptisme, to confession of sinne, and to repentance, or pennance. Act. 8. 21. 1. Ioh. 1. 9. Ans. This makes for vsus: for in so doing they bring men to their baptisme, and to the order set downe there, which is, that the partie baptised, must first of all turne to God, and beleeue in Christ: and there is no new order 25set downe afterward, but onelyonly a renewing of this first baptismall order, both in the Ministerie of the word, and in the supper of the Lord. And whereas they make a distinction of pennance the vertue, and pennance the sacrament, placing the vertue before and after baptisme, and the sacrament onelyonly after: 30for this, they hauehave no word of God.

Arg. 3. If a man be inlightned, that is, baptised; and then fall againe, he cannot be renewed by repentance, which is in baptisme. Hebr. 6. 6. Ans. The text speakes not of them that fall after baptisme, but of them ooforeign.that fall away by an vniuersall Apostasie, 35denying Christ. For it is said, v. 7. that they crucifie Christ againe, that is, crucifie Christ crucified, and so make a mocke of him, and tread vnderunder foote the blood of Christ. Hebr. 10. 29. Againe, the text speakes not particularly of repentance in baptisme, but of all repentance whatsoeuer; yea of repentance after p. 251baptisme. For there is no place for repentance where Christ is renounced.

Arg. 4. Pennance (as Hierome saith) is a second table after a shipwracke. Ans. Repentance indeede is a second table or bord, whereby a sinner fallen from his baptisme returnes againe to it, and so comes to the hauen of euerlasting happines. Thus then 5we see that baptisme is the true sacrament of repentance: for repentance pertaines to the inward baptisme.

The vse. If baptisme serue for the whole life of man: then if thou be in any miserie or distresse, hauehave recourse to thy baptisme, and there shalt thou finde thy comfort, namely, that God 10is thy God if thou truly turne and beleeue in him. Secondly, remember eueryevery day the obligation of homage, wherewith thou hast bound thy selfe to God; specially in thy temptations remember it: and see thou stand to it, and make it good.

The second question is, whether baptisme abolish Originall 15sinne, or no? The answer of the Papist is, that it doth: so as in the partie baptised, there remaineth nothing that God may iustly hate: and therefore he saith, that Originall sinne after baptisme, ceaseth to be sinne properly. We teach, and are to 20hold, that the perfect and intire baptisme (in which the outward and inward baptisme are ioyned together) abolisheth the punishment of sinne, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God doth not impute 25Originall sinne to them that are in Christ: secondly, in respect of dominion; because Originall sinne raigneth not in them that are regenerate. Neuerthelesse, after baptisme, it remaines in thē that are baptised, and is still, and that properly, sinne. Paul saith, Rom. 7. 20. If I doe that I would not, it is no more I that doe it, but 30sinne that dwelleth in me doth it. Here marke, Paul calls concupiscence in himselfe after regeneration, sinne; and that properly: because he saith it is the same that maketh men to sinne. And Col. 3. 5. he saith, Mortifie your earthly members: and among the rest he nameth, euill concupiscence. And to the Ephesians 4. 22. Be ye renewed in the spirit of your mindes. Therefore 35after baptisme some portions remaine still of the old man, or of originall sinne. S. Iohn saith, 1. Ioh. 1. 8. If we say we hauehave no sinne, we deceiue our selues. Answer is made, that this is spoken of veniall, or small sinnes: but how can they be small sinnes that are p. 252to be washed away with the blood of Christ, as he saith, v. 7. And if these words be spoken of infants (as they are) then must Concupiscence be a sinne in them: for they hauehave no actuall sinnes. Lastly, Christ saith, Ioh. 13. 10. He that is all washed, must hauehave his feete, that is, his carnall affections, washed. Here 5obserue two things. One, that defilements of sinne remaine in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our pennance.

The grounds of Popish doctrine in this point, are two. The 10first is this. They make three degrees of Concupiscence. The first is, the pronesse in the flesh to rebell against the law of the minde, or the pro…esse to euill. The second, stands in the first motions to sinne, which goe before consent of will. The third, stands in acts of lust ioyned with consent of will. This third, 15they say, is forbidden in the moral law, which forbids and condemnes voluntarie concupiscence: and the two first are not. Because (as they speake) concupiscence it selfe with the first motions are not in mans power: and therefore they are rather to be tearmed defects or infirmities, then sinnes: and that men 20are no more to be blamed for them then for the diseases of their bodies. Ans. The doctrine is false: for it is an euident truth that Concupiscence with the first motions thereof to euill, is condemned in the Morall law. It is a Principle in expounding the law: where any actuall sinne is forbidden, there all causes, occasions, 25& furtherances thereof, are likewise forbidden. Therefore considering actuall concupiscence ioyned with consent, is forbidden in the law, Originall concupiscence with the first motions thereof, beeing causes of the former, are likewise forbidden. And Paul saith, he had not knowne Lust to be sinne, 30vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. Now he was a Doctor of the law, and knew that lust with consent was a sinne: for thus much the light of nature teacheth: therfore the law speakes of an higher degree of lust, namely, of lust going before consent.

The second ground is this. When sinne is remitted, it doth not make men guiltie, but ceaseth to be a fault: Originall sinne therefore ceaseth to be sinne after baptisme. Ans. Though actuall guilt be taken away, yet potentiall guilt remaineth, namely, an aptnes in Originall sinne, to make men guiltie: and though p. 253it be not the fault of this or that person, yet it is a fault in nature, or as it is considered in it selfe.

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

Againe, if persons baptised be sinners to the death, it may be demaunded, what difference there is betweene the godly and vngodly? Ans. In them that are regenerate, there is a sorrow for their inward corruptions, and for their sinnes past, with a detestation 10of them: and withall there is a Purpose in them to sinne no more, and with this purpose there is ioyned an endeauour to please God in all his commandements: so as if they doe sinne, they can say with good conscience, that they sinned against their purpose and resolution. This cannot the vngodly 15man doe.

The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to giuegive and exhibit to the beleeuing minde Christ with his benefits; and this it doth by his signification. For it serues as a particular and infallible 20certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall saluation. And whereas the Minister, in the name of God, applies the promise of merciemercy to him that is baptised, it is indeede as much as if God should hauehave made a particular promise to him. In this regard, baptisme may well be 25said to conferre grace, as the Kings letters are said to saue the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew fauour. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: 30and by this pledge faith is confirmed, which is an instrument to apprehend or receiue the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vseth the signe aright, shall receiue the thing signified: I (saith the partie baptised, beeing of yeares) vse the signe 35aright in faith and repentance: therefore I shall receiue the thing signified, remission of sinnes, and life euerlasting. A king saith to his subiect, He that brings the head of such a traytour, shall hauehave a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that hath the head may say, Here is a p. 254thousand pounds, or, this will bring me a thousand pounds, because it is vntounto him as a pledge vponupon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God 5confirs grace (for it is the power of God to saluation to them that beleeue) and this it doth by signifying the will of God, by the eare to the mind: now eueryevery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace 10by vertue of his signification, and by reason it is a pledge by the appointment of God, of his merciemercy and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vsus. Answer. It is not an instrument hauing the grace of God tyed vntounto it or shut vp 15in it: but an instrument to which grace is present by assistance in the right vse thereof: because in & with the right vse of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument.

The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his owne force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action hath vertue in it for this purpose, which 25passeth away when the action is ended: others say, it hath no Thom. Summ. p. … q 62. art. 4. Bellar. de Sact. l. 2. c. 11.vertue in it, but that Gods vsing of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. Iohn the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguisheth their actions: 30his owne action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not hauehave made, if he by the washing of water had conferred the holy Ghost. Paul saith, Christ sanctifieth his Church by the washing of water, through the word. Eph. 5. 26. Baptisme 35therefore doth not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is beleeued and receiued. The Apostles are called, fellowworkers with God, 1. Cor. 3. 9. and yet in the worke of regeneration, and in giuing of life, they are not any thing. v. 7. Peter p. 255saith directly, that the washing away of the filth of the flesh doth not saue, but the stipulation that a good conscience makes to God. 1. Pet. 3. 21. The worke of creation is from God immediatly, and onelyonly: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated 5and exalted aboue the condition of all creatures: neuertheles vertue to giuegive life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments hauehave vertue in them to conferre grace. Faith is said to iustifie, yet not by his owne vertue: for it doth not cause our iustification, but serue as a 10meanes to apprehend it, when it is caused by God: how then shall the sacraments cause iustification? Lastly, if the outward washing of the bodie be eleuated aboue his naturall condition, in the administration of baptisme, then so oft as the outward element is vsed in any sacrament, there is a miracle wrought: 15and Ministers of sacraments are workers of miracles, which may not be said.

Againe, their doctrine is erronious, in that they teach, that the outward act in the Sacrament performed by the Minister, 20cōfers grace, where there is no gift of faith to receiue that which is conferred: contrarie to that saying, Ioh. 1. 12. As many as receiued him he gaue this power to be the sonnes of God. Indeed they say there must be faith and repentance to dispose the partie: but this disposition serues onelyonly to take away impediments, 25and not to inable vsus to receiue that which God giueth.

The vse. We must not thinke it sufficient that we come to the Church, heare Gods word, and pray, contenting our selues in the worke done. For thus shall we deceiue our selues: but in doing these acts of religion, we must in our hearts turne vntounto 30God, and by faith imbrace his promises: otherwise the best actions we doe shall be vnprofitable vntounto vsus. Heb. 4. 2.

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

The last question is, whether baptisme imprint a Character or marke in the soule, which is neuer blotted out? Ans. In scripture there is a twofold marke of distinction, one visible, the other inuisible. Of the first kind, was the blood of the paschall p. 256lambe, in the first passeouer: for by it the first borne of the Israelites were marked, when the first borne of the Egyptians were slaine. Of this kind is baptisme: for by it Christian people are distinguished from Iewes, Turkes, and infidels. The inuisible marke, is twofold. The first, is the eternall Election of God. 2. Tim. 2. 19. The foundation of God stands sure, and hath 5this seale, The Lord knowes who are his. By vertue of this, Christ saith, I know my sheepe, Ioh. 10. And by this the Elect of all nations are marked. Apoc. 7. and 9. The second is the gift of regeneration, which is nothing els but the imprinting of the image 10of God, in the soules of men: and by this beleeuers are said to be sealed. Eph. 1. 13. 2. Cor. 1. 22. And baptisme is a meanes to see this marke in vsus; because it is the lauer of regeneration.

The Papists hauehave deuised another worke, which they call the Indeleble character: and they make it to be a distinct thing 15from regeneration: and they say it is imprinted in the soules of all men, good and bad, and remaines in them when they are condemned. What this marke should be they cannot tell; some make it a quality: some, a relation: but indeed there is no scripture for it, the truth is, it is a meere fiction of the braine of 20man.

The sixt point to be handled concernes the Necessitie of baptisme. Here we must put difference betweene the Couenant of grace, and baptisme, which is the confimation or seale of the couenant. To make couenant with God, and to be in the 25said couenant, is absolutely necessarie to saluation: for vnles God be our God, and we the seruants of God, we cannot be saued.

Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who hath inioyned vsus to vse it: secondly, 30in respect of our weakenes; who hauehave neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to saluation, for the want of baptisme (when it canbe had) doth not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent 35afterward: for the children of beleeuing parents are borne holy 1. Cor. 7. 14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saued. The theese vponupon the crosse, and many holy martyrs, hauehave died without baptisme, and are in the kingdome of heauen.

p. 257It is obiected, that the male child, which is not circumcised must (by God commandement) be cut off from the people of God, Gen. 17. 14. and therefore he that is not baptised must also be cut off. Ans. The text is spoken and meant not of infants, but of men of yeares, who beeing till then vncircumcised, despise the ordinance of God, and refuse to be circumcised. 5And this appeares by the reason following: for he hath made my couenant void: now infants doe not this, but their parents, or men of yeares.

Secondly, the speach of Christ is obiected, Ioh. 3. 5. Except a 10man be borne of water and the holy Ghost, he cannot enter into the kingdome of God. Ans. Christ alludes to the washings of the old testament, Ezech. 36. 25. and withall giues an exposition of them, on this manner. Thou art a Pharisie, and louest much washing: but if thou wouldest enter into the kingdome of 15heauen, thou must be washed with cleane water, that is, borne anew by the holy Ghost. Againe I answer, that if the words be meant of baptisme, they carrie this sense. The kingdome of heauen doth not signifie life eternall, but the Church of the new Testament, and that in his visible estate, Mark. 9. 1. and 20baptisme makes men visible members of the Church, and regeneration by the spirit, makes them true and liuely members. Here then baptisme is made necessarie, not in respect of eternall life, but in respect of our admission and entrance into the Church, whereof it is now the onelyonly meanes.

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

The first is, whether not onelyonly Ministers of the word, but 30also lay-persons (as they are called) or meere priuate men, may administer baptisme? Ans. Ministers of the word onelyonly. For to baptize is a part of the publike Ministerie, Matth. 28. 18. Goe teach all nations baptizing them. And marke how preaching, and baptising are ioyned together: and things which God 35hath ioyned, no man may separate. Againe, he that must performe any part of the publike Ministerie, must hauehave a calling, Rom. 10. 14. Hebr. 3. 5. but meere priuate persons hauehave no calling to this busines. And whatsoeuer is not of faith, is sinne: now the Administration of baptisme by priuate persons is p. 258without faith. For there is neither precept, nor fit example for it in the word of God.

The example of Zippora is alleadged, Exod. 4. 28. who circumcised her child. Ans. The example is many waies discommendable. For shee did it in the presence of her husband, when there was no neede: shee did it in hast, that shee might hauehave 5preuented her husband: shee did it in anger: for shee cast the foreskin at the feete of Moses. And it seemes shee was no beleeuer, but a meere Madianite. For shee contemned circumcision, when shee called her husband a man of blood by reason of the circumcision of the child. v. 26. and in this respect it seemes, 10Moses either put her away, or shee went away when he went downe to Egypt.

Againe, it is obiected, that priuate persons may teach: and therefore baptize. Ans. Priuate teaching, and Ministeriall teaching are distinct in kind, as the authoritie of a master of a familie, 15is distinct in kind from the authoritie of a Magistrate. A priuate person, as a father or master, when he teacheth the word of God, he doth it by right of a master or father, and he is mooued to doe it by the law of charitie: but Ministers when 20they teach, are mooued to teach by speciall calling, and they doe it with authoritie, as Embassadours in the roome and stead of Christ. 2. Cor. 5. 21. Againe, though a priuate man might dispense the word alone: yet doth it not follow that he may administer both the word and the seale thereof: both which are 25ioyned in baptisme, and ioyntly administred.

The second question is, whether baptisme administred by a wicked man, or an here…ke, be indeede true baptisme? Ans. If the said partie be admitted to stand in the roome of a true pastour or minister, and keepe the right forme in baptising, according 30to the institution, it is true baptisme. The Scribes and Pharisies the chiesest doctours of the Iewes, were not of the tribe of Levi, but of other tribes: and they were indeede, euen the best of them, but herelikes and Apostataes, and consequently to be deposed and excommunicate: neuertheles, because 35they were in the place of good teachers, and fate in Moses chaire, that is, taught sundrie points of Moses doctrine: therefore Christ saith, heare them, Math. 23. 1. And to this effect was the conclusion of the Churches in Africa, against Cyprian.

p. 259VponUpon the same ground the same answer is to be made, if it be demanded, whether baptisme administred by him that cannot preach, be of force or no? It were indeede to be wished that all Ministers of holy things, were preachers of the word: neuerthelesse, if such as preach not, stand in the roome of lawfull pastours, and keepe the forme of baptisme, it is baptisme 5indeede.

The third question is, whether an Intention to baptise, be necessarie in him that baptiseth? Ans. If the word of Institution come to the Element, it is a sacrament whatsoeuer the minister intend. Paul reioyced that Christ was preached, though 10many preached him of enuie or contention, intending no good. Phil. 1. 16. And the Priest in the Masse pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread eleuated is meere bread, and not the bodie of Christ: and consequently 15the people adore not Christ, but an idol. The intention therefore of the minde is not necessarie, so be it the Institution be obserued. And the efficacse of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the dutie of the Minister in baptising? 20Ans. He stands in the roome of God: and what he doth according to the Institution, it is as much as if God himselfe had done it with his owne hand from heauen. And therefore, whē the Minister applieth water, (which is the signe & pledge of grace,) to the body, he doth withall applie the Promise of remission 25of sinnes, and life euerlasting, to the partie baptised. And that is as much as if God should say to the partie, calling him by his name, I freely giuegive vntounto thee the pardon of thy sinnes, and life euerlasting, vponupon condition thou keepe the order set downe in baptisme, which is, to turne vntounto me, and to beleeue in Christ. Here we see a ground of speciall faith: for if 30God for his part by the hand of the Minister applie the promise of merciemercy vntounto eueryevery particular beleeuer: eueryevery particular beleeuer is againe by a speciall faith to receiue the promise. Againe, the consideration of this which God hath done for vsus in baptisme, must mooue vsus seriously to turne vntounto him according 35to all his lawes, and by faith of our hearts to apprehend his mercifull promises, and to rest on them. For when God shall speake vntounto vsus particularly, and as it were, assure vsus of his p. 260mercies with his owne hand and seale, we must needs be much mooued and affected therewith.

The second circumstance is concerning the persons to be baptised: and they are all such as be in the Couenant, in likelihood, or in the iudgement of charitie. For the seale may not be 5denied to them that bring the tables of the couenant. And they are of two sorts; Men of yeares, and Infants.

Men of yeares that ioyne themselues to the true Church, are to be baptised: yet before their baptisme, they are to make confession of their faith, and to promise amendment of life. Act. 2. 1038. and 10. 38. And thus places of Scripture that require actuall faith, and Amendment of life in them that are baptised, are to be vnderstood of men of yeares.

Infants of beleeuing parents are likewise to be baptised. The grounds of their baptisme are these. First, the commandement 15of God, Matth. 28. 18. Baptize all nations, &c. in which wordes the baptisme of infants is prescribed. For the Apostles by vertue of this commission baptised whole families. Act. 16. 31. and 38. Againe, circumcision of Infants was commanded by God, Gen. 17. 14. and Baptisme in the new Testament, succeedes in 20the roome of Circumcision. Col. 2. 11. therefore baptisme of infants is likewise commanded. The second ground is this: Infants of beleeuing parents, are in the couenant of grace: for this is the tenour of the couenant, I will be thy God, and the God of thy seede, Gen. 17. 7. It may be said, that this promise was made 25in this sort onelyonly to Abraham, because he was to be the father of the faithfull. Ans. It pertaines to all beleeuing parents. Exod. 20. God promiseth to shew merciemercy to thousands of them that louelove him. Act. 2. 39. Peter saith to the Iewes that heard him preach, The promises belong to you, and to your children. Paul 30saith, If the parents beleeue, the children are holy. 1. Cor. 7. 14. If holy, then are they in the Couenant: now they are holy: because we are in the iudgement of Christian charitie to esteeme them all as regenerate and sanctified, secret iudgements (in the meane season) left to God. Now then because infants 35are in the couenant, they are to be baptised. For this is the reason of S. Peter: To whome the promises belong, to them belongeth baptisme: but to you and your children belong the promises: therefore you and your children are to be baptised. Act. 2. 38, 39.

p. 261It may be obiected, that we cannot tell, whether infants be indeede the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of yeares: for we knowe not whether they be indeede the children of. And therefore we may by the like reason exclude them from all sacraments. Againe, we are to presume 5(in all likelihood) that infants of beleeuing parents, are the children of God, because in their conception and birth, God begins to manifest his election: shewing himselfe a God not onelyonly to the parents, but also to their seed.

Secondly, it is obiected, that infants hauehave no faith; and consequently, 10that baptisme is vnprofitable vntounto them. Ans. Some thinke, they hauehave faith, as they hauehave regeneration, that is, the inclination or seede of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receiue the promise of God, both for themselues & 15their children: And thus to be borne in the Church of beleeuing parents, is in stead of the profession of faith. To this second opinion I rather incline, because it is the auncient and receiued doctrine of the Church.

Thirdly, it is alleadged, that infants know not what is done, 20when they are baptized. Ans. For all this, baptisme hath his vse in them: for it is a seale of the couenant, and a meanes to admit them into the fellowship of the visible Church, whereof for right they are members. A father makes a Purchasse for himselfe and his children: at the time of the sealing, the children 25know not what is done; and yet the purchasse is not made in vaine for them.

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

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answ. The parents are persons baptized in the name of the father, sonne, and holy Ghost. And though the Papacie be not the church of God, yet is the church of God hidden in the papacie, and to be gathered out of it: and 35for this cause, baptisme remaines still in the Church of Rome. For this cause I thinke, that infants of professed Papists may be baptized, two cautions obserued: the first, that the foresaid parents desire this baptisme: the second, that there be sureties p. 262which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in iudgement true religion, and denie it in their liues, may be baptized? Ans. They may; for all without exceptiō, that were borne of circumcized lews, 5(whereof many were wicked) were circumcised. And we must not onelyonly regard the next parents, but also the auncestours: of whome it is said, If the roote be holy, the branches are holy, Rom. 11. VponUpon this ground, children borne in fornication, may be baptized, so be it, there be some to answer for them, beside the 10parents. And there is no reason that the wickednesse of the parent, should preiudice the childe in things pertaining to life eternall.

Lastly, it may be demanded, whether the children of parents excommunicate, may be baptized? Answ. Yea, if there be 15any beside the parents to answer for the child. For the parents after excommunication remaine still (for Right) members of the Church, hauing still a right to the kingdome of heauen: out of which they are not cast absolutely, but with condition, vnlesse they repent: and in part; that is in respect of communion, 20or vse of their libertie, but not in respect of right or title: euen as a freeman of a corporation imprisoned, remaines a freeman, though for the time he hath no vse of his libertie.

The third Circumstance concernes the time. Here one question may be mooued: How oft baptisme is to be administred? 25Answ. but once for the efficacie of baptisme extends it selfe to the whole life of man: and we are but once borne againe, and once ingrafted into Christ. Here let it be obserued, that the gift of regeneration is neuer vtterly extinguished: for if a man be the second time borne againe, he must be baptized againe and 30againe: because baptisme is the sacrament of insition. It may be said, that a man may remain stil ingrafted into Christ, & by his own wickednesse make himselfe a dead member. I answer, that all the members of the mysticall bodie of Christ, are liuing mē bers. The spirituall temple is made of liuing stones, 1. Pet. 2. 5. And 35marke what Paul saith, all the bodie of Christ increaseth with the increasing of God. Col. 2. 19. and Eph. 2. 21. Beleeuers are of the bone and flesh of Christ: nowe there is no part of the bone and flesh of Christ that dieth.

The last Circumstance is touching the place: & that is, the p. 263publike assemblie or congregation of the people of God. Because baptisme is a part of the publike Ministerie, and a dependance vponupon the preaching of the word of God. Secondly, the whole congregation is to make profit by the enarration of the institution of baptisme: and lastly, the said congregation is by praier to present the infant baptized vntounto God, and to intreat 5for the saluation thereof, the praier of many beeing most effectuall.

The eight and last point followes, concerning the vse of baptisme. And first of all, our baptisme must put vsus in minde, that we are admitted and receiued into the family of God: and 10consequently, that we must carrie our selues as the seruants of God. And that we may doe so indeede, we must deuide our liues into two parts, the life past, and life to come. Touching the life that is past, we must performe three things. The first is Examination, whereby we must call our selues to an account 15for all our sinnes, euen from the cradle: the second is Confession, whereby we must with sorrowfull hearts bewaile and acknowledge the same sinnes, in the prefence of God, accusing and condemning our selues for them. The third is Deprecation, 20whereby we are to intreat the Lord, in the name of Christ, and that most instantly from day to day till we receiue a comfortable answer, in the peace of conscience, and ioy of the H▪ Ghost.

And for the life to come, there must be two things in vsus the 25first is, the Purpose of not sinning; and it must be a liuely and distinct purpose, daily renewed in vsus, euen as we renewe our daies: so as we may say, if we sinne it is against our purpose and resolution. The second is, an indeauour to performe new obedience, according to all the commandements of God. These 30things if we doe, we shall shewe our selues to be the seruants of God. And of all these things, baptisme must be (as it were) a daily sermon vntounto vsus: and so oft to thinke on them, as oft as we thinke or speake of our names giuen vsus in baptisme. This is the doctrine of Paul, who teacheth vsus that we must be conformable 35to the death and resurrection of Christ, because we hauehave beene baptized. Rom. 6. 3, 4.

Againe, our baptisme into the name of the father, &c. must teach vsus, that we must learne to know and acknowledge God aright; that is, to acknowledge him to be our God, and father p. 264in Christ: to acknowledge his presence, and therefore to walke before him; to acknowledge his prouidence, and therefore to cast our care on him; to acknowledge his goodnesse and merciemercy, in the pardon and free forgiuenesse of our sinnes.

Thirdly, Our baptisme must be vntounto vsus a storehouse of all comfort in the time of our need. If thou be tempted by the 5deuil, oppose against him thy baptisme in which God hath promised and seal…d vntounto thee the pardon of thy sinnes, and life euerlasting. If thou be troubled with doubtings and weaknes of faith, consider that God hath giuen thee an earnest and 10pledge of his louing kindnes to thee. We vse often to look vponupon the wills of our fathers and grand-fathers, that we may be resolued in matters of doubt: and so, often looke vponupon the will of thy heauenly father sealed and deliuered to thee in thy baptisme, and thou shalt the better be resolued in the middest 15of all thy doubts. If thou lie vnderunder any crosse or calamitie, hauehave recourse to thy baptisme, in which God promised to be thy God, and of this promise he will not faile thee.

Lastly, if a man would be a student in diuinitie, let him learne & practise his baptisme. Commentaries are needefull to 20the studie of the scriptures: and the best commentarie to a mans owne selfe is his owne baptisme. For if a man hauehave learned to know ought and to practise his owne baptisme, he shall the better be able to vnderstand the whole: and without this helpe, the scriptures themselues shall be as a riddle vntounto 25vsus.

The 4. point whereby the gift of adoption is described is the ground thereof, in these words, ye hauehave put on Christ: and all are one in Christ. The phrase which Paul vseth, is borrowed from the custome of them that were baptised in the Apostes 30daies, who put off their garments, when they were to be baptised, and put on new garments after baptisme. To put on a garment, is to apply it to the bodie, and to vse or weare it. And to put on Christ, is to be ioyned neerely to Christ, and to hauehave spirituall fellowship with him. Here then the foundation 35of our adoption is in two things, our vnion with Christ, & our communion with him. Of which we are somewhat to be aduertised for the better vnderstanding of the text.

The vnion with Christ, is a worke of God whereby all beleeuers are made one with Christ. Here two questions are to p. 265be demanded. The first in what respect, or for what cause are they said to be one with Christ? Ans. They are not one with him in conceit or imagination: for this coniunction is in truth a reall coniunction. Iohn 17. 22. Christ prooues that all beleeuers may be one with him as he is one with the father. Secondly, they are not one barely by consent of heart and affection: for 5thus all families and friends are one: and they of Ierusalem are said thus to be of one heart and mind. Act. 4. 32. Thirdly, they are not one in substance for so many beleeuers as there are, so many distinct persons are there: & eueryevery one of them distinct 10from the person of Christ: And the substance of the godhead of Christ is incommunicable: and the flesh of Christ is in heauen and shall there abide till the last iudgement: whereupon it cannot be mixed or compounded with our substances. Lastly, beleeuers are not one with Christ by transfusion of the properties 15and qualities of the godhead, or manhood vntounto vsus. It may be said how then are they one with him? I answer by one and the same spirit dwelling in Christ and in all the members of Christ. 1. Cor. 6. 17. he that cleaueth to the Lord, is one spirit. Paul saith in this sense, Eph. 2. 14. that Christ maketh the two 20distinct nations of Iewes and Gentiles one new man. S. Iohn saith, that Christ dwells in vsus and we in him by the spirit. 1. Iohn 3. 23. For the better conceiuing of this, suppose a man whose head lies in Italie, his armes in Germanie, and Spaine, his feete in England: suppose further that one and the same soule extends 25it selfe to all the foresaid parts, and quickens them all: they are all now become one in respect of one and the same soule, and all concurre as members to one and the same bodie: euen so, all the Saints in heauen, and all beleeuers vponupon earth hauing one and the same spirit of Christ dwelling in them, are 30all one in Christ.

The second question is, how are all beleeuers made one with Christ? Ans. By a donation on Gods part whereby Christ is giuen vntounto vsus, and by a receiuing on our part. The donation is whereby Christ is made ours for right, so as a man may 35say truly, Christ is mine with all his benefits. Of this donation 4. things are to be obserued. The first is, that Christ himselfe and whole Christ is giuen to vsus. For heere we are said to put on Christ. Here a distinction must be obserued: the Godhead of Christ is giuen to vsus, not in respect of substance which is incommunicable, but only in respect of operation. But the very flesh or manhood of Christ is really giuen to the beleeuing heart. Ioh. 6. 54, 56. By it we receiue eternall life from the godhead, and by it God is ioyned to man, and man to God. The second is, that Christ giues his merit and satisfaction to them that beleeue. And this satisfaction imputed, is the couer wherby 5our sinnes are couered, Psal. 32. 1. and the white robes dipped in the blood of Christ. Reu. 7. 14. Thirdly, Christ giues the efficacie of his spirit to make vsus conformable to himselfe in holines and newnes of life: and thus he makes vsus put off the old man, and put on the new man, created after God in righteousnes and 10holines, Eph. 4. 24. The fourth is, that the word preached and the sacraments, are (as it were) the hand of God whereby he exhibits and giues Christ vntounto vsus with all his benefits.

Of our receiuing of Christ giuen by God, two things must be obserued: one is, that we must there receiue Christ, where 15God offers and giues him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receiue Christ; and this receiuing is done by a supernaturall act of the minde, whereby we beleeue Christ with his benefits to be ours. Ioh. 1. 2012. Thus we see how we are one with Christ, and Christ with vsus.

Communion with Christ is, when we hauehave, possesse, and inioy Christ and his benefits: and that is partly in this life, and fully in the life to come. Of this communion speakes Salomon 25at large in the Song of songs, and Dauid. Psal. 45.

The vse. In that we are to put on Christ, we are put in mind to consider our fearefull nakednes. What is that? Ans. There is a nakednes of creation, and a nakednes following the fall. The nakednes of creation is, when the bodie without all couering, 30is in health, full of glorie and maiestie, in respect of other creatures. Nakednes arising of the fall of man, is either inward, or outward. Inward, is the want of the image of God, the want of innocencie, of good conscience, of the fauour of God, and affiance in him. For these are (as it were) the couerings of the 35foule. Outward nakednes is, when the bodie beeing vncouered, is full of deformitie and shame. Now that inward nakednes of heart is noted as a speciall euill, Gen. 3. 7. Exod. 32. 25. Prou. 29. 18. Reu. 3. 17. we must labour to see and feele this nakednes in our selues. For by it, we are desormed and odious p. 267in the eye of God.

Secondly, we are here put in minde to hauehave a speciall care of the trimming and garnishing of our soule. And for this cause we must put on the Lord Iesus, Rom. 13. 14. And that is done two waies. First, by vncouering our nakednes before God, and by praying him to couer it. To vncouer our shame, is the way 5to couer it. Psal. 32. 1, 2, 3. The second way is, to subiect our selues to the word and spirit of God, and to be conformable to Christ both in his life and death. It stands vsus in hand thus to put on Christ. For the king of heauen hath long inuited vsus to 10the marriage of his Sonne: we hauehave yeilded our selues to be his guests: and there is a time when the king will take a suruay of all his guests, whether they hauehave the wedding garment, which is Christ himselfe: and they which are not clad with this robe, shall be cast into vtter darknes. We are as naked infants exposed to death, Ezech. 16. 7. the merit and obedience of Christ is 15as swadling clothes and swadling bands. If we would then liue, we must lappe and infold our selues in them. The rather I speake this: because in these daies men and women are intoxicated with a spirituall drunkennes, or rather madnesse, whereby 20they are alwaies tempering and trifling about their bodies, and let their soules lie naked. It may be said, we hauehave all put on Christ in baptisme. I answer: we hauehave had in England peace and prosperitie this 43. yeares: and we hauehave liued all this while, as it were in the warme sun-shine: and therfore many of vsus (no 25doubt) hauehave worne this garment very loosely.

Thirdly, there is a great temptation arising vponupon the consideration of our owne indignitie. For when our sinnes come to our remembrance, they driue vsus from the presence of God, and make vsus that we dare not pray. Now the remedie is this. 30We must come clothed with Christ into the presence of God: we may not come in our owne names, but we must come in his name and present the merit of Christ vntounto the father, euen as if we were one and the same person with him. Thus shall we be accepted.

Fourthly, it may be demanded, what we must doe for our selues in the time of plague, famine, sword? We must put on Christ, then shall we walke in safetie in all dangers. This garment serues not onelyonly for a couering of our shame, but also for protection. Isa. 4. 6. And if we be taken away in any common p. 268iudgement, beeing clothed with Christ, there is no more hurt done to vsus then to him: and he carrieth vsus in his brest, as if we were part of his bowells.

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

V. 28. There is neither Iewe nor Grecian, &c. These words (as I hauehave said) containe an answer to an obiection, which is this: If 10all beleeuers among the Gentiles be children of God, and all put one Christ, then there is no difference betweene Iewe and Gentile, and the prerogatiue of the Iewe is nothing. Paul answers thus: there be sundrie differences of men in respect of nation, condition, sexe: yet in respect of Christ, all are one, 15Moreouer, I hauehave shewed, that these words containe the groūd of the Adoption of the Galatians, which is an vnion with Christ, whereby all beleeuers are made one with him. There remaine other things to be added.

By occasion of this text, two questions are mooued, the answer 20whereof, serues much to cleare the meaning of Paul. The first is, whether Magistracie and gouernment be necessarie in the societies of Christians? Ans. Yea: Kings and Queens shall be nourcing fathers and nourcing mothers to the Church of God, saith the prophet, Isai 49. 23. Paul bids vsus praie for Kings, and all in 25authoritie, that we may line in peace and godlines, 1. Tim. 2. 1. The fift commandement, Honour thy father, &c. requires subiection to authoritie: and this commandement is eternall.

Obiect. I. All beleeuers are one in Christ: therefore there is no subiection among them. Ans. Beleeuers are vnderunder a twofold estate 30or regiment: the first is, the Regiment of this world, in ciuill societie: the second is, the regiment or the kingdome of heauen, which stands in iustice, peace of conscience, ioy in the holy Ghost. In the first estate, there are sundrie differences of persons that beleeue: some fathers and mothers, some children, some 35masters and seruants, some magistrates and subiects. In the second estate, there are no outward differences of men, but all are members of Christ, and all one in him. Thus must the text be vnderstood.

Obiect. II. Beleeuers are gouerned by Gods spirit, and p. 269therefore outward gouernment by magistrates is needlesse Answ. In the visible Church, hypocrites are mingled with true beleeuers, and they are not gouerned by Gods spirit, but by the spirit of the deuill: and therefore in respect of them, ciuill authoritie is requisite. Againe, true beleeuers are but in part gouerned by the spirit, for the time of this life. And for this cause, 5ciuill gouernment is requisite, for the ordering of the outward man, and for the protection of the Church.

Obiect. III. They that are in Christ, are freed from sinne, and consequently, from subiection which followes vponupon sinne. 10Answ. Subiection is either politique, or seruile. Politicke is, when men are subiect for their own good: and this was before the fall, yeilded by Eve to Adam. Seruile subiection, when they are subiect for the good of their masters: and this onelyonly comes of sinne. Againe, subiection with ioy was before the fall: subiection ioyned with paine and miserie, followes vponupon sinne: 15Gen. 3. 16.

The second question is, whether bondage, in which some are Lords, others bond-men, or slaues, may stand with Christian religion? Answ. It may, in the countries where it is established 20by positiue lawes, if it be vsed with merciemercy and moderation. Righteons Abraham had in his owne house, bondslaues: Gen. 17. 13. God did permit the Iewes to buy the children of the Canaanites, Leuit. 25. 45. Paul saith, If any man be calied beeing a seruant or bondman, let him not care for it, 1. Cor. 7. 21.

Obiect. I. Be not seruants of men, 1. Cor. 7. 23. Ans. That is, in respect of conscience, the subiection whereof must be reserued to God.

Obiect. II. Christians hauehave libertie by Christ: and where libertie is, there may be no bondage. Answ. Christians obtaine 30by Christ spirituall libertie in this life, and bodily libertie in the life to come.

Obiect. III. Bondage is against the lawe of nature. Answ. Against the law of pure nature, created in innocencie, not against the lawe of corrupt nature, the fruite whereof is bondage.

Obiect. IU. All are one in Christ: therefore the difference of bond men and free-men must cease. Ans. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, p. 270and in regard of ciuill order.

The sense then of the text is this. There are distinctions of men in respect of nation, some Iewes, some Gentiles: in respect of condition, some bonde, some free, some rich, some poore, some in authoritie, some in subiection, &c. in respect of sexe, some men, some women: yet in Christ Iesus, all are euen as one 5man.

The vse. By this text we may expound another, 1. Tim. 2. God would hauehave all men to be saued: that is, not all particular persons vponupon earth, but all kinds. For here Paul saith, all are one in Christ: that is, men of all nations, of all conditions, and of all 10sexes.

Againe, the name (Jewe) apposed to Gentiles, signifies not onelyonly men of the tribe of Iuda, but all circumcized persons of all tribes, Rom. 2. 28. and thus it is all one with an Israelite. And thus we see howe to expound the place of scripture, 2. 15Chron. 21. 2. where Iehosaphat king of Iuda is called king of Israel. The words Iuda, and Israel, are sometime opposed, Iuda signifying the kingdome of the two tribes, Iuda and Beniamin: and Israel signifying the 10. tribes. Sometimes againe, 20they are Synonima and are put one for another, as Psalm. 114. 1, 2. and in this text. And Iuda at this time was indeed the true Israel of God, and Iehosaphat without any fault in the text (as some suppose) is truely called king of Israel.

Thirdly, they which are of great byrth and of heigh condicion, 25must be pnt in mind not to be heigh minded, nor to dispise them that are of lowe degree, for all are one in Christ: the obscure and base person hath as good part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift vp his hart against his brethren. 30Deut. 17. 20. rich men (saith Paul) must not be high minded. 1. Tim. 6. 17. Iob would not despise the cause of his handmaid. Iob. 31. 13. Naaman a great man, respected the counsell of his seruants. 2. King. 5. 13.

Fourthly, all beleeuers must be on hart and mind. 1. Cor. 351. 10. In the kingdome of Christ the wolfe and the lamb dwell together. Isai. 11. 6. And good reason: for all are on in Christ. And we hauehave great cause to be humbled, when schismes, coutentions, and differences arise in points of religion. For that shewes that hypocrites are mingled with true beleeuers, p. 271and that we are but in part (as yet) vnited to Christ.

Lastly, hence we learne not to hate any man, but alwaies to carrie in mind a purpose to doe good to all by thought, word, and deed, and to doe good to men in respect of their names, their goods, their liues. And this wholy mind and purpose, must alwaies beare sway in vsus. there is no hurt in the mount 5of the Lord. Isai 1…. 9. Men turne their swords & speares into mattocks & sithes, that are of the kingdom of Christ. Isai, 2. 4. because they are one with Christ by the bond of on spirit.

v. 29. And if ye be Christs, then 10are ye Abrahams seed and heires by promise.

Before, Paul had taught v. 7. 8. 9. that all beleeuing gentiles 15were the children of Abraham, and not the Iewes only. Here he returnes to the same point againe and prooues it by a new Argument, thus. Christ is the seed of Abraham v. 16. and all gentiles beleeuing in Christ, are parts of him and one 20with him: therefore they also are children of Abraham and heires of all the blessings of God.

The intent of Paul in these words, is to establish and confirme an argument which before he had vrged in this chapter against patrons of workes in the case of our iustification: it 25may be framed thus. As Abraham was iustified, so are all they that beleeue in Christ, instified: for they are Abr…ams children and succeed him v. 29. but Abraham was iustified by faith without workes; therefore all beleeuers in Christ are so iustified. Let the Argument be obserued: for it makes against the Papist, who, if he studie till his head and heartake, shall neuer 30answer it.

In this verse, Paul sets down the fruit and banefit, that comes by the gift of adoption, to them that beleeue. And that is, to be children of Abraham, and heires of all the blessings of God. And therefore learne here one golden lesson; namely, that the basest person that is, if he beleeue in Christ, is in the place of 35Abraham, and succeeds him in the inheritance of the kingdom of heauen. Some man may say; O this is excellent comfort, if I might know that I were in the case of Abraham. Answ. Thou p. 272maist know it certenly, if thou wilt doe as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subiect thy heart to the commandements of God, which bidde thee repent, and beleeue in Christ: for then all the good things reuealed in the Gospel, shall be thine.

The vse. Beleeuers in this world must be content with any 5estate that God shall lay vponupon them. For they are heires with Abraham of heàuen and earth. In this regard, Abraham was content, to forsake his countrie, and his fathers house, and as a pilgrime to dwell in tents to the death, Heb. 11. 8, 9.

Secondly, they that beleeue in Christ, must moderate their worldly cares, and not liue as drudges of the world. For they are heires of God, and hauehave a title or right to all good things promised in the couenant. Therefore they shall neuer want any good thing that is needfull for them. He that hath made them 15heires, will carefully prouide for them. Therefore our care must be, to doe the duties that belong vntounto vsus: and all other cares we must cast vponupon God. They in this world, that are borne to land and liuing, are content to liue sparingly, and oftentimes very barely with a little, vponupon hope of further inlargement, 20after the decease of some friends.

Lastly, our speciall care must be for heauen. For the things of this world are but trifles in respect. The citie of God in heauen is thy portion, or childs part. Seeke for the assurance of that aboue all things. Thus did Abraham, Heb. 11. 15, 16.