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

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

p. 364CHAP. V.

1 Stand fast therefore in the libertie wherewith Christ hath made vsus free, and be not intangled againe 20with the yoke of bondage.

THese words, are repetition of the principall 25Conclusion of the whole Epistle. Which was on this manner: I Paul am called to teach, and my doctrine is true: therefore ye did euill to depart from it, and your dutie was to hauehave stood vntounto it.

Further, they are collected and inferred vponupon the conclusion of the last argument vsed in the last chapter, thus: Ye are children of the freewoman: and therefore ye are free: and therefore ye should hold fast your libertie.

In the words, two maine points of doctrine are propounded. The first is, that by nature we are all intangled with the yoke of bondage. For the better conceiuing of this, I will handle three points, the nature of this bondage, the signe of it, and the vse.

p. 365Touching the nature of it. Our spirituall bondage stands in three things. The first, is bondage vnderunder sinne, which Paul teacheth when he saith, I am carnall sold vnderunder sinne. Rom. 7. 14. Here remember, that by sinne, is meant Originall sinne, which hath two parts: Guiltines in the first offence of Adam, which is imputed to all mankind; and the disposition of all the powers 5of the soule to all manner of euill whatsoeuer. And this rebellious disposition is like a leprosie infecting the whole man: and it raignes like a tyrant ouer the soule of man, by tempting, intising, and drawing him from one actuall sinne to another, so as he can doe nothing but sinne. Iam. 1. 14.

The second thing, is obligation or subiection to all punis… ment both temporall and eternall. And it hath three parts. The first is, Bondage vnderunder Satan, who keepes vnrepentant sinners in his snare according to his owne will, 2. Tim. 2. 26. he rules in their hearts like a God, 2. Cor. 4. 4. and hath power to blinde 15them, and to harden their hearts, till he hauehave brought them to eternall death. Heb. 2. 14. The second is, bondage vnderunder an euill conscience, which sits in the hearts of offendours as an accuser and a terrible iudge, and lies like a wild beast at a mans 20dore, readie euer and anon to plucke out his throat. Gen. 4. 7. The third is, bondage vnderunder the wrath of God, and the feare of eternall death. Heb. 2. 15.

The third part of this bondage, is the obligation to the ceremoniall law. It pertaines not to all mankind, but onelyonly concernes 30the Iewes, to whome it was a yoke of bondage. Act. 15.

The signe of this bondage, whereby it may be discerned, is to keepe a course or practise in sinning. Ioh. 8. 34. He that commits sinne, is a seruant of sinne: or againe, a life led according to the custome and fashion of this world in the lust of the flesh, 35or the lust of the eye, (which is couetousnes,) or in the pride of life. Eph. 2. 2. 1. Ioh. 2. 16.

The vse. We must learne to see, feele, acknowledge, and bewaile this bondage in our selues. Deliuerance belongs onelyonly to such captiues, as know themselues to be captiues, Luk. 4. 4018. and labour vnderunder this bondage, Matth. 11. 28. Thus did Paul when he saith, I am sold vnderunder sinne: and, O miserable man, who shall deliuer me from this bodie of death. To feele this bondage, is a steppe out of it: and not to feele it, is to be plunged into it.

p. 366Secondly, we must pray earnestly for deliuerance. The dumme creatures sigh and trauell till they be deliuered from their bondage: much more then must we doe it. Rom. 8. 22.

Thirdly, we must learne to detest whatsoeuer is of our selues: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God 5laies on vsus, though it be lingring sicknes, pouertie, imprisonment, banishment. For God might worthely lay on vsus all shame and confusion: because we are by nature slaues of sinne and Satan.

The second maine doctrine is, that by grace there is a libertie pertaining to the people of God. Here I consider foure things: 1. what this libertie is. 2. the author of it. 3. the persons to whome it belongs. 4. our dutie touching this libertie.

For the first: Christian libertie is called, the Good, or commoditie of Christians. Rom. 14. 16.

It is a spirituall Right or condition, lost by Adam, and restored by Christ. I say spirituall, because it pertaines to the conscience. The vse indeede of our libertie is in outward things, as meate, drinke, apparell, &c. but the libertie it selfe is in the 20conscience. And thus it differs from ciuill libertie, which stands in the moouing of the bodie, in the choise of bodily actions, and in the free vse of our goods.

Christian libertie hath two parts, a Deliuerance from miserie, and Freedome in good things.

Deliuerance hath foure parts. The first, is a Deliuerance from the curse of the law for the breach thereof. Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe: because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13.

The second deliuerance is from the obligation of the law whereby it binds vsus to bring perfect righteousnes in our owne persons for the attainment of euerlasting life, according to the tenour thereof, Doe this, and liue. And this deliuerance is procured, because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ.

From these two deliuerances ariseth the Pacification of the conscience, partly for our Iustification, and partly for our conuersation.

Touching iustification: A sinner in his humiliation and p. 367conuersion hath by this doctrine a Libertie without respect to his owne workes, or to his owne fulfilling of the law, to rest on the meere merciemercy of God for the forgiuenes of his sinnes, and the saluation of his soule, and to appeale from the throne of diuine iustice, to the throne of grace, and to oppose the merit of Christ against the wrath and iudgement of God. And this 5hath bin alwaies the helpe of the godly in their distresse. Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican, and the Prodigall sonne, who condemne themselues, and make their appeale to the court of merciemercy and grace.

Here some man may say, how shall I know that I am freed from the rigour of the law, and from the curse thereof? Ans. Thou must first set thy selfe at the barre of Gods iudgement: and there must thou arraigne, accuse, and condemne thy selfe: this done, thou must vse thy libertie, and make thine appeale 15to Gods merciemercy and grace for pardon, by asking, seeking, knocking: and thus at length shalt thou be resolued touching thy deliuerance.

Moreouer, touching conuersation, our consciences are setled thus: In that we are freed from the Rigour of the law, God 20in merciemercy accepts the will and indeauour to beleeue, repent, and obay, for faith, repentance, and obedience. He spares them that feare him, as a father spares his child when he indeauours to doe that which he can. Mal. 3. 17. The law requires perfect 25obedience at our hands: yet God of his merciemercy lookes more at the will to obay, then the perfection of obedience. This must be a stay to our mindes, when we see more corruption, then grace in our selues, and our obedience tainted with many spots of disobedience.

The third Deliuerance, is from the obseruation of the Ceremoniall law of Moses. Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions, as Paul saith, If yee be dead with Christ from the Elements of the world, why are ye burdened with traditions? Col. 2. 20.

The fourth Deliuerance, is from vnderunder the tyrannie and dominion of sinne. Rom. 6. 14. Let not sinne hauehave dominion ouer you. For ye are not vnderunder the law, but vnderunder grace. In the first tonuersion of a sinner, Originall sinne receiues his deadly wound, and the dominion thereof is diminished according to p. 368the measure of grace receiued.

The second part of Christian libertie, is a Freedome in good things: and it is fourefold. The first, is a freedome in the voluntarie seruice of God. Luk. 1. 74. We are deliuered from our enemies, that we may serue God in righteousnes and holines before him all the daies of our liues without feare. Paul saith, that the law 5is not giuen to the righteous man, 1. Tim. 1. 9. because he is a law to himselfe, and freely does good duties, as if there were no law to bind him. The cause of this freedome, is the Gift and donation of the free spirit of God. Therefore Dauid praies, Stablish me with thy free spirit. Psal. 5. 1. And Paul saith, Where the spirit 10is, there is libertie. 2. Cor. 3. 17. And, The spirit of life which is in Christ (is a Law to vsus, and) frees vsus from the power of sinne, and death. Rom. 8. 2.

It may be obiected, that this freedome in the voluntarie seruice of God, is bondage. For Christ saith, Matth. 11. 29. Take 15my yoke vponupon you. And we are as straightly bound to the obedience of the law of God, as Adam was by creation, nay more straightly, by reason of our redemption by Christ. Ans. The more we are bound to obedience, the freer we are: because the seruice of God is not bondage, but perfect libertie.

The second freedome, is in the free vse of all the creatures of God. Tit. 1. 15. To the pure, all things are pure. Rom. 14. 14. And the reason is, because the dominion ouer the creatures; lost by Adam, is restored by Christ. 1. Cor. 3. 22. And hence it is, that Paul calls the forbidding of marriage, and of meates, 25with obligation of conscience, a doctrine of deuills. 1. Tim. 4. 1.

The third freedome, is a Libertie to come vntounto God the father in the name of Christ, and in praier to be heard. Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition, our 30sinnes are a wall of partition betweene vsus and God, and cause vsus to flie from the presence of God: and though we crie vntounto God, and fill heauen and earth with our cries, so long as we are in our sinnes, we are not heard of him.

The fourth freedome, is a Libertie to enter into heauen in the day of our death: Christ by his blood hauing made a way. Heb. 10. 19.

Thus we see what Christian libertie is. The vse followes. The Anabaptists gather hence, that among Christians there p. 369must be Magistrates, they must hauehave power to make lawes beside the lawes of God: but this power they hauehave not, because Christians hauehave a free vse of all the creatures of God by Christian libertie. Ans. We must distinguish betweene the libertie it selfe, and the vse of it. And the Magistrates authoritie deales not with the libertie which is in the conscience, but with the 5vse of it: and he doth neither diminish nor abolish the vse of any of the creatures, but restraines the abuse, and moderates the ouer common vse for the common good. Thus Magistracie and Christian libertie may stand together: and the rather, because libertie is in conscience, and the Magistrates authoritie 10pertaines to the bodie.

Here is further, comfort for all the godly: for euen by Christian libertie, their consciences are exempted from the power of all creatures, men, and Angels. 1. Cor. 7. 23. Ye are bought with a prise, be not seruants of men, that is, let not your hearts and 15consciences stand in subiection to the will of any man. Here then falls to the ground the Opinion of the Papists, namely, that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God. This doctrine is not of 20God, because it is against Christian libertie.

Obiect. I. Rom. 13. 5. Be subiect to the higher powers for conscience. Ans. Conscience here is not in respect of the lawes of the Magistrate, but in respect of the law of God, that binds vsus in conscience to obay the law of the Magistrate.

Obiect. II. Heb. 13. 17. Obay them that hauehave the ouersight of you, and be subiect. Ans. We must be subiect to them: because as Ministers of God, they deliuer the word of God in the name of God vntounto vsus, and that word binds conscience. Againe, the lawes which they make touching order and comelines in the 30seruice of God, are to be obaied for the auoiding of scandall and contempt.

Obiect. III. A thing indifferent vponupon the commandement of the Magistrate, becomes necessarie. Ans. It is true. But it must be obserued, that necessitie is twofold, Externall, internall. 35And the law of the Magistrate makes a thing indifferent to be necessarie onelyonly in respect of externall necessitie, for the auoiding of the contempt of authoritie, and for the auoiding of scandall. Otherwise the thing in it selfe is not necessarie, but remaines still indifferent, and may be vsed or not vsed, if contempt p. 370and scandall be auoided. The Apostles made a law that the Gentiles should abstaine from strangled and blood, and things offered to Idols, Act. 15. 28. yet Paul saith afterward to the Corinthians, All things are lawfull, 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate, and make no question for conscience sake, v. 25. because their intent was not, that the law should 5simply binde, but onelyonly in the case of offence: and therefore where there was no offence to be seared, they leaue all men to their libertie.

Againe, here is an other comfort to all that beleeue in Christ, that nothing can hurt them, and that no euill can befall 10them, Psal. 91. v. 10. nay all things shall in the ende turne to their good, though in reason and sense, they seeme hurtfull. To beleeue this one thing, is a ground of all true comfort.

The consideration of this benefit of Christian libertie, teacheth three duties. The first is, from our hearts, to imbrace, 15louelove, and maintaine Christian religion: because it is the meanes of this libertie. The second is, carefully to search the scriptures: for they are as it were the Charter in which our liberties are contained. Thirdly, our Christian libertie puts vsus in minde to become vnfained seruants of God in the duties of faith, repentance, 20newe obedience. Rom. 6. 22. For this seruice is our libertie.

The second point is, touching the Author of this libertie, in these words, wherewith Christ hath made vsus free. Christ then is the worker of this libertie. Ioh. 8. 36. he dissolues the works 25of the deuill. 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold. Matth. 12. 29.

He procures this libertie by two meanes, by his merit, and by the efficacie of his spirit. The merit of his death, procures deliuerance from death, and it purchaseth a right to life euerlasting. 30The efficacie of his spirit assures vsus of our adoption, and withall abates by little and little the strength and power of sinne. The vse. Hence we learne the greatnes and grieuousnes of our spirituall bondage, because there was none that could deliuer vsus from it, but Christ by his death and passion. Hence 35therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues.

Secondly, the prise that was paid for the procurement of our libertie, namely, the pretious blood of the immaculate p. 371lambe of God, shewes that the libertie it selfe is a thing most pretious and excellent, and so to be esteemed.

Thirdly, for this libertie we are to giuegive all praise and thanks to God. This did Paul at the remembrance of it. Rom. 7. 25. 1. Cor. 15. 57. And not to be thankfull is an height of wickednesse.

The third point is, concerning the persons to whome this libertie belongs; and they are noted in these wordes, Stand ye fast; he hath made vsus free. Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs. Ioh. 1. 12. 1. Tim. 4. 3. 10And true beleeuers are thus to be discerned. They vse the ordinatiemeanes of grace and saluation, the word, & sacraments: in the vse of the meanes, they exercise themselues in the spirituall exercises of inuocation and repentance: and in these exercises they bewaile their vnbeleefe, and striue by all meanes to beleeue 15in Christ. As for them that conceiue a perswasion of Gods merciemercy without the meanes of saluation, and without the exercises of inuocation and repentance, they are not true beleeuers but hypocrites.

When Paul saith, Christ hath made vsus free, that is, me Paul, and you the Galatians, he teacheth that eueryevery beleeuer must by his faith applie vntounto himselfe the benefit of Christian libertie. But to doe this well, is a matter of great difficultie. The Papists in their writings report our doctrine to be this: that a man 25must conceiue a perswasion that he is in the fauour of God the adopted child of God: and that vponupon this perswasion he hath the pardon of his sinnes, and the benefit of Christian libertie. But they abuse vsus in this as in many other things. For we teach, that the Application of Christ and his benefits, is to 30be made by certaine degrees. The first is, to vse the meanes of saluation, the word, praier, sacraments: the second is, to consider and to grow to some feeling of our spirituall bondage: the third is, to will and desire to beleeue in Christ, and to testifie this desire by asking, seeking, knocking: the fourth is, a certen 35perswasion, or a certentie conceiued in minde of the merciemercy of God by meanes of the former desire according to the promise of God, Aske, and it shall be giuen vntounto you. The fifth is, an experience of the goodnes of God after long vse of the meanes of saluation, and then vponupon this experience followes the full p. 372perswasion of merciemercy and forgiuenes.

The fourth point, concernes the office of beleeuers, and that is, to stand fast in their Christian libertie, and in the doctrine of the Gospel, which reueales this libertie. And by this, we in England are admonished to stand fast to the religion 5which is now by law established amōg vsus, & not to returne vnderunder the yoke of Popish bondage. For the Popish religion is flat against Christian libertie, two waies. For our libertie which we hauehave in Christ, frees vsus from the law three waies, in respect of condemnation, in respect of compulsion to obedience, and 10in respect of iustification, (as Paul shewes at large in this Epistle:) and yet the Popish doctrine is, that we are to be iustified by the workes of the law. Againe, Christian libertie frees our consciences from the Traditions of men, Col. 2. 20. and yet the Popish religion bindes vsus in conscience to the Traditions of 15men: nay, it is nothing els but an heape of traditions.

Here two things are to be considered, the manner of standing, and the time. The manner, is signified in the very words. For to stand fast, is to hold and maintaine our libertie with courage and constancie, whatsoeuer comes of it, as the soldier 20keepes his standing, though it cost him his life. We are readie to defend the libertie of our countrie euen with the hazard of our liues: much more then are we to defend Christian libertie with the losse of all that we inioy: sinne must be resisted euen vntounto blood. Hebr. 12. 4. If men be fearefull, they must pray to 25God for the spirit of boldnes and courage: and if God vouchsafe not this gift when opportunitie is offered, they may withdraw themselues, and by flying preserue their libertie.

The time of standing, is the euill day, that is, the day of triall. Eph. 6. 13. And then to stand fast, is a matter of great difficultie. 30And for this cause we are before hand to prepare our selues by obseruing these rules following. First, we must labour that religion be not onelyonly in mind, and memorie, but also be rooted in the affection of our hearts, so as we louelove it, reioyce in it, and esteeme it aboue all things. Secondly, we must not onelyonly be 35hearers of the word of God, but also doers of it in the exercises of faith, repentance, new obedience. Thirdly, we must ioyne with our religion, the soundnes of good conscience: for if conscience faile, we cannot be sound in our religion. Lastly, we must pray to God with all manner of praier and p. 373supplication for all things needefull. Eph. 6. 18.

2 Behold, I Paul say vntounto you, that if ye be circumcised, Christ shal profit you nothing.

These words, are a reason of the former conclusion, thus. If ye be circumcised, and goe backe from your Christian profession, Christ shall profit you nothing: therefore stand fast.

In the words, I consider a sentence, and the proofe of it. The 10sentence, If ye be circumcised, &c. the proofe, J Paul say vntounto you For the better vnderstanding of the sentence, Circumcision must here be considered according to the circumstance of time, three waies. Before Christ it was a sacrament, and a seale of the righteousnesse of faith, Rom. 4. 11. after the death of 15Christ, till the destruction of the temple, it was a dead ceremonie, yet sometime vsed as a thing indifferent. After the destruction of the Temple, when the Church of the new Testament was planted among the Gentiles, it was a deadly ceremonie, and ceased to be indifferent: and in this last respect Paul saith, 20If ye be circumcised, &c. Againe, circumcision must be considered according to the opinion which the false Apostles had of it: now they put their confidence in it, and made it a meritorious cause of their saluation, and ioyned it with Christ. The 25words therefore carrie this sense: If ye will be circumcised with this opinion, that circumcision shall be vntounto you a meritorious cause of your saluation, Christ shall profit you nothing. The vse. Hence it followes, that the doctrine of iustification by works, is an errour ouerturning the foundation of religion, which 30whosoeuer obstinately maintaineth, cannot be saued. It will be said, this is true of ceremoniall works, but not of morall works. Ans. Yea euen of morall. For that which Paul saith here of circumcision, he speakes generally of the whole law, vers. 4. Ye are abolished from Christ whosoeuer are iustified by the law. And 35circumcision must be considered as an obligation to the obedience of the whole law. Againe, it may be said, this is true of the works of nature, but not of works of grace. Ans. Yea euen of workes of grace: for the Galatians were regenerate, and therfore looked not to be iustified, & saued, by the workes of p. 374nature, but by workes of grace.

Secondly, hence we gather, that to adde any thing to the passion, as a meritorious cause of our iustification, and saluation, is to make Christ vnprofitable. For he must be a perfect Sauiour, or no Sauiour: he admits neither partner, nor deputie in the worke of our redemption. And the grace of God admits 5no mixture or composition with any thing that is of vsus. Grace is no grace, vnlesse it be freely giuen eueryevery way. Therefore the Popish religiō is a damnable religion: because with the merit & satisfactiō of Christ, it ioyns humane merits & satisfactions, in the case of our iustification. It may be alleadged, that 10the Popish religion maintaines all the articles concerning Christ, as we doe. Ans. It doth so in word: but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions, which make voide the death of Christ. Againe, Papists 15alleadge that it is the glorie of Christ, that he merits for vsus, and withall makes vsus to merit for our selues; as it is the glorie of an Emperour to make other kings vnderunder him. Ans. It is not the glorie of the Emperour to make kings as partners with him, in his kingdome. And workes set vp as meritorious 20causes of saluation, dishonour Christ, for they make him vnprofitable, as Paul here teacheth.

Popish religion therefore is in no wise, in any place to be tollerated, where it may be abolished: but it is to be wished that it were banished forth of towne and countrey: and students are 25to be warned with great circumspection to read Popish writers. For no good can be looked for of that religion that makes Christ vnprofitable.

Lastly, we are here taught to content our selues with Christ alone, and with his works, merits, and satisfactions. For in him we are complete. Col. 2. 10.

The confirmation of the sentence followeth, I Paul say it: therfore it is so. This kind of reasoning may not seeme strange: for the Apostles in writing and preaching, had the diuine and infallible assistance of the spirit, so as they could not erre. This must be held as a Principle in religion: and beeing denied, 35there is no certentie of the Bible.

3 For I testifie againe to eueryevery man that is circumcised, that he is p. 375bound to keepe the whole law.

4 Ye are abolished from Christ, whosoeuer are iustified by the law, ye are fallen from grace.

The meaning. Paul saith, I testifie againe: because he hath spoken thus much in effect before. Gal. 3. 10.

That is circumcised] who is of opinion of the false Apostles 10that will be circumcised, and looke for iustification thereby.

Bound to the whole law] that is, to the whole ceremoniall law, to the iudiciall law, and to the whole morall law. And further, bound in respect of iustification, and life, to doe all things in the law. For he that will be iustified by one act of the law, is 15bound to performe the rest for his iustification.

Abolished from Christ] that is, Christ is become an idle and emptie Christ vntounto you.

Whosoeuer are iustified by the law] that is, are of opinion that they are to be iustified by the workes of the law. For indeede 20a sinner cannot be iustified by the law, but onelyonly in his owne false opinion.

Grace] that is, the louelove, and fauour of God.

The resolution. The third verse is a confirmation of the reason in the second verse, and it may be framed thus: He which 25is bound to keepe the whole law, hath no part in Christ: he which is circumcised, is bound to keepe the whole law: therefore he which is circumcised, hath no part in Christ. The 4. verse is a repetition of the second verse, with a declaration therof: for he shewes what he meanes by circumcision, namely, iustification 30by circumcision, and consequently by the whole law. And therefore when he had said, If ye be circumcised, he changeth his speach, saying, Whosoeuer is iustified by the law. Againe, least men might thinke it a small matter to be abolished from Christ, he shewes that it is indeede to fall from grace.

The vse. These verses are as it were a thunderbolt against all Poperie. And first of all, I vrge the argument of Paul against the Popish Church, and against the Popish religion: If ye be iustified by the law, ye are abolished from Christ, and fallen from Christ. Answer is made, that the words are to be p. 376vnderstood of such workes of the law, as are from nature, and goe before faith: and not of such workes as are from grace, and follow faith: for such workes (they say) are from Christ, and stand with him. I answer, the words of Paul are to be vnderstood of all workes of the law, whether they be from nature, or from grace. For this Epistle of Paul was written about 5sixe yeares after the conuersion of the Galatians: therefore they were and had bin long regenerate persons: now men regenerate looke not to be iustified by works of nature, but by good workes, which are workes of grace. And Paul saith, Eph. 2. 1010. We are not saued by workes which God hath ordained, that we should walke in: and these are the best workes that are or can be. Againe, Tit. 3. 5. Of his merciemercy he saued vsus, and not of workes of righteousnes.

By this text we further see, that we and the Papists differ not about circumstances, vnlesse Grace and Christ be circumstances. 15Againe, we see that the Church of Rome is indeede no Church: because by maintaining iustification by works, it is abolished from Christ, and fallen from grace.

Againe, I vrge Pauls argument against them, on this manner. He which is debter to the whole law, hath no part in 20Christ: he which is iustified by workes, is debter to the whole law: therefore he which is iustified by workes hath no part in Christ Let them answer, if they can.

I turne the same argument another way, thus: He which is iustified by workes, is bound to keepe the whole law: but no 25man can keepe the whole law: therefore no man can be iustified by workes.

They answer to the minor, by making a double fulfilling of the law, one for this life, the other for the life to come; and both 30in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to louelove God aboue all creatues in truth: and that he which doth thus much, fulfills the law, and is no offender. Hereupon they inferre, that works may be answerable to the law, and be opposed to the iudgement of God. And 35for this doctrine, they alleadge S. Augustine. I answer againe, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he vrgeth it as a great inconuenience, that any man should be bound to keepe the whole law. And before he hath said, He which is of the workes of the law, is cursed: p. 377Gal. 3. 10. which could not be, if there were a fulfilling of the law for the time of this life. As for Augustine, it is true he makes two fulfillings of the law, and one of them for the time of this life: but this he saith is imperfect: and this imperfection he makes to be a sinne, whereas the Papists of our time teach, that men may fulfill the law for the time of this life without sinne.

Where Paul saith, If ye be circumcised: marke how the false Apostles abuse circumcision. It is by diuine institution a seale of the righteousnes of faith, and they make it a meritorious cause of saluation. It is indeede rather Gods worke, then our worke: and they make it their owne worke, and that meritorious 10before God. Like doe the Papists at this day. Baptisme is a signe and seale of Gods merciemercy, by diuine institution: and they turne it into a physicall cause which containes and conferres grace. In like sort they turne the workes of the spirit, almes, praier, fasting, contrition; yea their owne traditions, 15confession, satisfaction, and such like, into meritorious causes of iustification, and life. And this is the fashion of deceiuers, to retaine the names of holy things, but not to retaine the right vse of them.

As here we see Circumcision was an obligation to the keeping 20of the whole law in the old Testament: so is baptisme in the new, an obligation or bond, whereby we hauehave bound our selues to liue according to all the lawes of God. Matth. 28. 19, 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies: for few there be that thinke vponupon, 25and performe this obligation.

We are further to obserue the condition of the law. It is wholly copulatiue. All the parts of it are linked one to another. He that is bound to one commandement, is bound to all: he that keepes one indeede, keepes all: he that breakes one, in respect 30of the disposition of his heart, is a breaker of all, Iam. 2. 10. he that makes no conscience to keepe some one commandement, if occasion be offered, will breake any. Hence it followes, that true regeneration is that which is a reformation and change according to the whole law of God, and containes in it 35the seedes of all good duties. Christ saith, He that is washed is all cleane. Ioh. 13. 10. Iosias turned to God according to the whole law. Zacharie and Elizabeth walke in all the commandements of God without reproofe. Luk. 1. Dauid saith, He shall not be confounded, p. 378when he hath respect to all the commandements of God. Psal. 119. 6. On the contrarie, he which hath many excellent things in him, if he liue in the manifest breach of some one commandement, is sound in none, nay indeede he is guiltie of all. Herod did many good things: and yet all was nothing: because he liued in incest. Mark. 6. 20. The deuill is able to bring a man to 5perdition as well by one sinne, as by many.

Whereas Paul saith, If ye be iustified by the law, ye are abolished from Christ: First I gather, that the Law and the Gospel are not one in substance of doctrine, as the Papists teach: for they 10say the Gospel is nothing but the law made more perfect, and plaine: which if it were true, a man might be iustified both by Christ and the law, which Paul saith cannot be. Secondly, I gather hence, that it is a meere deuice of mans wit, to say that Christ by his death and passion merited, that we should merit 15by our owne workes our iustification and saluation. For if this were true, that the merit of our workes, were the fruit of Christs passion, Paul would not hauehave said that iustification by the law, should abolish Christ vntounto vsus. For the cause and the effect, both stand together: whereas Christs merit, and the 20merit of our works, agree euen as fire and water. And no maruell. For the reason why Christ meriteth, is the Personall vnion of the Godhead with the manhood: which vnion, because it is not to be found in any meere man, neither is there any true and proper merit to be found.

Whereas Paul saith, Ye are fallen from grace, some gather, that the children of God may fall quite from the fauour of God. Ans. Men are said to be vnderunder grace, two waies. First, in the iudgement of infallibilitie: and thus onelyonly the Elect are vnderunder the grace of God. Secondly, in the iudgement of Christian 30charitie: and thus all that professe Christ, (though indeede hypocrites,) are vnderunder the grace of God. And in this sense Paul saith, that the whole Church of Galatia is vnderunder the grace of God. And they are said to fall from grace, not because all were indeede vnderunder the fauour of God, and at length cast out of 35it: but because God makes it manifest to men that they were neuer in the fauour of God. Thus Christs enemies are said …o be blotted out of the booke of lif…, Psal. 69. 28. when God makes it manifest that their names were neuer written there. Secondly, I answer, that Paul speakes this not absolutely, but vponupon p. 379condition, If ye will be iustified by the law. And therefore v. 10. he saith, that he is perswaded better things of them.

Lastly, here we see it is false that eueryevery man shall be saued by his religion: for he that is abolished from Christ, is quite out of the …auour of God. And therefore no religion, but that which is truly Christian, saueth.

5 For we in the spirit by faith waite for the hope of righteousnes.

6 For in Iesus Christ neither circumcision 10nor vncircumcision auaileth any thing, but faith which worketh by louelove.

The meaning. We] I Paul, the rest of the Apostles, and all other Christian churches. In spirit] that is, in the powers of the soule sanctified and renewed. In this sense Paul saith that the true circumcision is that which is in the heart, in spirit, Rom. 2. 2029. and Christ saith, that true worship of God is in spirit, Ioh. 4. 24. And that spirit is here taken in this sense, it is manifest: because it is opposed to circumcision which is in the flesh.

By faith we wait] Faith apprehends the promise, and thereby brings forth hope: and faith by meanes of hope makes them 30that beleeue to waite. Hope of righteousnes] that is, saluation or life eternall, which is the fruit of righteousnes, Tit. 2. 13. or againe, righteousnes hoped for▪ Righteousnes indeede is imputed to them that beleeue, and that in this life, yet the fruition and 35the full reuelation thereof is reserued to the life to come, when Christ our righteousnes shall appeare, and when the effect of righteousnes, namely sanctification, shall be accomplished in vsus. Rom. 8. 23. 1. Ioh. 3. 2.

The sense then is this. All the Apostles and Christian churches with one consent in spirit by meanes of their faith, waite 40for the full reuelation of their imputed righteousnes, and for euerlasting life: whereas the false Apostles place their righteousnes in circumcision of the flesh, and looke to hauehave the fruition of it in this life.

p. 380v. 6. In Christ] that is, in the Church, kingdome, or religion of Christ. 2. Cor. 5. 17. If any be in Christ, that is, if any be a Christian, he is a new creature.

Vncircumcision] that is, the condition and workes of men vncircumcised.

Auaileth any thing] is of no vse, respect, or acceptation with 5God. Faith working] faith effectuall in duties of louelove.

The resolution. These wordes containe a second reason, where Paul confirmes the former conclusion, and it may be framed thus. That thing which makes vsus waite for the hope of righteousnes, that iustifies: not circumcision, but faith makes 10vsus waite for the hope of righteousnes: therefore not circumcision but faith iustifies. The proposition is omitted: the minor is in the 5. verse. And it is confirmed by two arguments. The first, is the consent of all Churches, We waite. The second, is taken from the propertie of faith in the sixt verse, thus: It is faith, and 15not circumcision that auailes before God: therefore faith and not circumcision makes vsus waite.

Againe, in these two verses, Paul meetes with an Obiection, which may be framed thus: If ye abolish circumcision and the ceremoniall law, ye abolish the exercises of religion. The answer 20is: in stead of them we hauehave other exercises in our spirit, namely, the inward exercises of faith, hope, and louelove. The vse. In the 5. verse, foure things are to be considered. The first is, who waites? Paul saith, we waite. Before he hath iustified his 25doctrine by the Scriptures, now he addes the consent of the Churches. Here then we see what is the office of all faithfull dispensers of the word, namely, to declare such doctrines as are founded in Scriptures, and approoued by the consent of the true Church of God. Paul an Apostle that could not erre, respected 30consent, much more are all ordinarie Ministers to doe it.

Againe, it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures, and ratified by the consent of the true churches 35of God, and no other. This to doe is to walke in the way of vnitie, and peace: and to doe otherwise is to walke in the way of schisme and heresie.

The second point is, what is waited for? Paul saith, the reuelation of righteousnes, and eternall saluation. Here I obserue, that p. 381there is no iustification by the obseruation of the law: and I prooue it thus: The righteousnes whereby a sinner is iustified, is apprehended by faith, and expected by hope: but if righteousnes were by the law, men should hauehave the fruition of their righteousnes in this life, and consequently the hope thereof should cease.

Secondly, here is comfort for the godly. They complaine of the want of sanctification: but they are to know, that in this life they shall neuer feele righteousnes, as they feele sinne: here they must hunger and thirst after righteousnes, liuing in some 10want of it. If we hauehave the first fruits of the spirit, the hatred of our owne sinne, the purpose of not sinning, the feare of God, and such like, we must content our selues, and waite for the fruition of further grace till the life to come.

Thirdly, we must become waiters for the merciemercy of God, and for life euerlasting. Gen. 49. 18. Iud. v. …1. For this cause 15we must doe as they doe which waite & attend for some great benefit: we must daily stand with our supplications knocking at the merciemercy gate to the death: and we must daily prepare our selues against the day of death, and it must be welcome vntounto 20vsus: for then is the ende of all our waiting and attending.

The third point is, by what are we to waite? Paul saith, We waite by faith. Hence it followes, that faith brings with it a speciall certentie of the merciemercy of God, and of life euerlasting. For men vse not to waite for the things whereof they are vncerten. 25Waiting presupposeth certentie. The Papists therefore that make speciall hope, should also make speciall faith.

The last point is, where is this waiting? Paul saith, in spirit. Here obserue, that all the exercises of Christian religion, are to be in the spirit. God must be worshipped in spirit. Ioh. 4. 24. Rom. 301. 9. The heart must be rent, and not the garment. Io…l 2. The inward motions of the spirit, are of themselues the worship of God, whereas our words and deedes are not simply, but so farforth as they are founded in the renewed motions of the heart. Men in our daies thinke they doe God high seruice, if they 35come to Church, heare Gods word, and say some few praiers. Indeede these things are not to be condemned: yet are they not sufficient, vnlesse withall we bring vntounto God, a renewed spirit indued with faith▪ hope, …oue.

In the 6. verse, Paul propounds three conclusions. The first p. 382is this: that externall and bodely priuiledges are of no vse and moment in the kingdome of Christ. Paul saith, 1. Tim. 4. 8. Bodily exercise profiteth little, and that godlines is profitable for all things. It was a great priuiledge to be familiarly acquainted with Christ, and to hauehave eaten and drunke with him: yet is it of no vse in the kingdome of Christ. For of such Christ saith, 5Luk. 13. 26. Depart from me ye workers of iniquitie. It was a great priuiledge to be allied to Christ in respect of blood, yet in the kingdome of Christ, it is of no vse: and therefore Christ saith, He that doth the will of my father, is my brother, sister, and mother. Mark. 3. 33. To conceiue, and beare Christ, was a great 10honour to the virgin Marie: yet was shee not by this meanes a member of the kingdome of Christ, but by her faith in him. And if shee had not borne him in her heart, as well as shee bare him in her wombe, shee had not bin saued. To prophecie or preach, and that in the name of Christ, is a great dignitie: and 15yet many hauing this prerogatiue shall be condemned. Matth. 7. 22. It may be alleadged, that some outward exercises, as baptisme, and the Lords supper, are of great vse in the Church of Christ. I answer, the outward baptisme is nothing without the inward. Not the washing of the flesh, but the stipulation of a good 20conscience saueth. 1. Pet. 3. 18. Circumcision is profitable, if thou keepe the law. Rom. 2. 35.

By this we are taught, not to esteeme of mens religion by their riches, and externall dignities. For the fashion of the world is, if a man hauehave riches, and honour, to commend him 25for a wise, vertuous, and godly man. This is foolishly to hauehave faith in respect of persons. Iam. 2. 1.

Secondly, by this we are taught to moderate our affections in respect of all outward things, neither sorrowing too much for them, nor ioying too much in them. 1. Cor. 7. 30.

The second conclusion. Faith is of great vse and acceptation in the kingdome of Christ. By it first our persons, and then our actions please God: and without it nothing pleaseth God. It is the first and the greatest honour we can doe to God, to giuegive credence to his word: and from this flowes all other obedience 35to all other commandements. Hence we learne.

First, that we must labour to conceiue faith a right in our hearts, by the vse of the right meanes, the word, praier, sacraments: as also in, and by the exercises of spirituall inuocation, p. 383and repentance. This beeing done, we must rest vponupon the bare word and testimonie of God, without, and against sense, and feeling: and quiet our hearts therein, both in life and death.

Secondly, faith in Christ must raigne and beare sway in our hearts, and hauehave the command ouer reason, will, affection, lust. 5And by it whatsoeuer we doe or suffer, specially the maine actions of our liues, are to be ordered, and disposed.

Lastly, it is a thing to be bewailed, that the common faith of our daies is but a Ceremoniall faith, conceiued without the 10ordinarie meanes, and seuered from the exercises of inuocation, and repentance.

The third conclusion is, that true faith workes by louelove. Hence the Papists gather, that louelove is the forme and life of faith, not because it makes faith to be faith; but because it makes it to be a true faith, a good faith, a liuely faith. But this 15their doctrine is false, and erronious. For faith is the cause of louelove, and louelove is the fruit of faith. 1. Tim. 1. 5. LoueLove out of a pure heart, good conscience, and faith vnfained. Now eueryevery cause as it is a cause, hath his force and efficacie in it selfe, and receiues no 20force or efficacie from his effect. Secondly, true faith is liuely and effectuall in it selfe, and hath a peculiar forme of his owne, and that is a certen power to apprehend Christ in the promise. For in faith, there are two things, knowledge, and apprehension, which some call application, or speciall affiance, which affiance 25because the Papists cut off, they are constrained to make a supplie by louelove. Thirdly, the operation of faith (according to the doctrine of the Papist) is to Prepare and dispose a sinner to his future iustification. Now, if this operation be from louelove, then louelove is before iustification: and that cannot be: because (as 30they teach) iustification stands in louelove. LoueLove therfore is not the forme of faith. They alleadge for themselues this very text in hand, where it is said, faith worketh by louelove: or (as they translate it) faith is acted and mooued by louelove. Ans. The meaning of the text is, that faith is effectuall in it selfe: and that it shewes and 35puts forth his efficacie by louelove, as by the fruit thereof. And it cannot hence be gathered, that faith is acted and mooued by louelove as by a formall cause.

Againe, they alleadge, Iam. 2. 26. As the bodie is dead without the spirit: so is faith without workes. Ans. 1. The soule of man is p. 384not the forme of his bodie, but of the whole man. 2. Spirit may as well signifie breath, or breathing, as the soule. And so it carries a fit sense. For as the bodie without breath is dead, and it shewes it selfe to be aliue by breathing: so faith that is without workes, is dead, and it shewes it selfe to be aliue by workes. 3. 5There is a false composition of the wordes to be considered: faith that is without workes is dead: is true: but to say, faith is dead without workes (as though workes gaue life to faith) is false; and not the meaning of S. Iames, but the former onelyonly.

Againe, the Papists hence gather, that faith and louelove are 10ioynt causes in the iustification of a sinner, and that faith worketh louelove in iustifying men before God. But this Interpretation is against the whole scope of this Epistle, in which Paul prooues that there is no iustification by the law, c. 5. v. 4. and therefore no iustification by louelove. Againe, Paul saith, Rom. 3. 1521. that righteousnes is reuealed without the law: and therefore without louelove. And againe, that we are made the righteousnes of Christ, as Christ is made our sinne, namely, by imputation, and therefore not by infusion of louelove. 2. Cor. 5. 21. Thirdly, faith iustifies by apprehending Christ in the promise, and therefore 20not by louelove. The consequent I prooue thus. Faith and louelove are two hands of our soule. Faith is an hand that laies hold of Christ, and it doth (as it were) pull him and his benefits into our soules. But louelove is an hand of another kind, for it serues not to receiue in, but to giuegive out the good it hath, and to communicate 25it selfe vntounto others. Therefore faith cannot iustifie by louelove. Lastly, louelove in order of nature followes iustification, and therefore it doth not iustifie. For first of all faith laies hold on Christ: then followes iustification: vponupon iustification follows sanctification, and louelove is a part of sanctification.

They vrge for themselues the words of Paul, that faith works by louelove. Ans. Paul doth not shew in this verse, what iustifieth, but what are the exercises of Godlines in which Christians must be occupied. And he doth not shew how faith iustifieth, but how it may be discerned to be true faith, namely, by louelove.

Secondly, they obiect that faith and louelove are alwaies ioyned: and therefore ioyntly worke in iustification. Ans. They are ioyned in one person or subiect: and they are ioyned in the exercise of Christian life: but they are not ioyned in the article of iustification.

p. 385Thirdly, they vrge the 2. of S. Iames, where it is saide, that a man is iustified not onelyonly by faith, but also by works. v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion; or for the bare confession and profession of faith. Againe, iustification is twofold; one of the person, the other of the faith of the person. Iustification of the person is, when a sinner is absolued of his 5sinnes, and accepted to life euerlasting, for the merit of Christ. Iustification of the faith of the person is, when faith is approoued and found to be true faith: and a beleeuer iustifies himselfe to be a true beleeuer. Of this second iustification speakes S. Iames; and it is not onelyonly by faith, but also by workes.

Lastly, it may be obiected, that louelove is of no vse, if it doe not iustifie. Ans. Iustification, and sanctification, are two distinct benefits. 1. Cor. 1. 30. and 6. 11. Iustification ministers vntounto vsus deliuerance from hell, and a right to life euerlasting: Sanctification is a fruit of the former, and serues to make vsus thankefull to 15God for our iustification: and louelove serues for the same vse, because it is a speciall part of Sanctification.

Thus much of the deprauation of the text by the Papists. Hence further I gather, that many falsely in these last daies 20boast of faith: because it is not ioyned with profiting in knowledge, with true conuersion vntounto God, with fruits of louelove to God and man: whereas all true faith is fruitefull in good workes.

7 Ye did runne well: who did 25letyou, that ye should not obay the truth?

The meaning. Ye did runne well] In these words, Paul alludes 30to the games of running, vsed among the heathen. And he compares the word and precepts of God, to a way or race; beleeuers to runners, life eternall to the price, God to the vmpire or iudge, the lookers on, are men and Angels, good and badde, and the Exercise of religion, is the running in this race. 35Read of this, 1. Cor. 9. 24. Phil. 3. 13, 14.

Who] the interrogation hath in it the force of a reproofe, or complaint. And the sense is this: they did euill, which turned you forth of the way, and you hauehave done euill that you obaied p. 386not the truth. The like is, Psal. 2. 1. Why doe the heathen rage? that is, it is great wickednes for them to rage.

Let] stoppe, intercept your course, turne you out of the way.

That you should not obay] that you should not giuegive credence to the doctrine of Paul, and obay it.

The scope. These wordes, are a repetition of the principall conclusion of the whole Epistle. And this repetition is not in vaine. For it serues to bring the Galatians to a consideration of their offence, and to amendement of life. Hence I obserue, 10that the often and serious consideration of our sinnes and liues past, is a meanes to worke in vsus a detestation of our sinnes, and a reformation of life. Thus Dauid saith, that vponupon consideration of his waies, he turned his feete to Gods commandements. Psal. 119. 59. And the cause why there is so little amendement 15among vsus, is, because we neuer so much as thinke what we hauehave done.

In these wordes, Paul sets downe three duties of Christian people. The first is, that they must be runners in the race of God. Indeede the Sabbath of the Iewes figured a rest which is 20contrarie to running: but this rest is from sinne, and not from good duties. This dutie of running teacheth vsus foure things. The first is, that we must make hast without delay to keepe the commandements of God, specially the commandements of faith, repentance, new obedience. Psal. 119. 32, 60. Contrariwise 25it is a great fault for youth & others, to deferre amendement till old age, or till the last and deadly sicknes. For that is the time to ende our running, and not to beginne.

The second is, that we are to increase and profit in all good duties, specially in knowledge, faith, repentance. But we in 30this age doe otherwise. For either we stand at a staie, or goe backe, and very fewe of vsus proceede forward in good duties. And there are two causes of this. One is blindnes of minde, which makes vsus that we see not how little our faith and repentance is, and how great is the masse of our corruption: the second, 35is our vnbeleefe in the Article of life euerlasting.

The third dutie is, that we must neither looke to the right or left hand, or looke to things behind vsus to set our affection on them, but we must presse on forward to the price of eternall life. Phil. 3. 13. Luk. 9. 62. Here comes a common fault to p. 387be considered: we, in respect of profession goe forward: yet we looke backe in our course, and minde earthly things.

Lastly, we must not be mooued with the speaches of men which are giuen of vsus either to or fro. They are lookers on, and must hauehave their speaches, and our care must be not to heede them, but to looke to our course.

The second dutie of Christian people is, that they must not onelyonly be runners, but they must runne well. And that is done by beleeuing, and by obaying the true religion, or as Paul saith, by hauing faith and good conscience. 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting. VnderUnder 10faith we are to comprehend the true acknowledgement of God, affiance in him, and inuocation, &c. VnderUnder good conscience, is comprised the purpose of not sinning, and the care to obay God in all his commandements. To applie this to our selues: runners we are: but, alas, few of vsus are good runners. We 15hauehave one good foote, and that is our faith or religion which is sound and good: but we halt on the other foote: our care to keepe conscience is not sutable to our religion. And three things cause a lamenes or feeblenes in this foote, the lust of the 20eye, that is couetousnes; the lust of the flesh, and pride of life.

The third dutie is, that we must runne the race from the beginning to the ende, and finish our course, so as we may apprehend life euerlasting. 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a louelove and feruent 25desire of eternall life, and by this meanes we shall be drawne on through all miseries, and ouerpasse them to the ende. Secondly, we must hold and maintaine a constant and daily purpose of not sinning. And where we are the weakest, there must our resolution be the strongest. And thus shall we 30be constant to the death.

8 It is not the perswasion of him that calleth you.

The meaning. This opinion of iustification by the workes 35of the law, is not from God, who hath called you from bondage to libertie.

The scope. Paul here meetes with a conceit of the Galatians, which was this: Why dost thou so often and so sharpely p. 388reprooue vsus? for we hould nothing against conscience, but are perswaded of the thing which we say. To this Paul answers here: this perswasion is not of God: because it is against the calling of God, for he calles you to libertie: and this your opinion drawes you into bondage.

Here we see the cause of mens declining from God and his 5worde, and that is this: Men denie credence to Gods word, & listen to plausible perswasions, and so fall awaie. Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill. The Papists …usle themselues in their superstitions, by a presumption that the Church cannot erre, and that 10god wil not leaue his church destitute of the assistāce of his spirit. Our common people boulster themselues in their blind waies by a presumption that God is all of mercy, and that if they doe their true intent, serue God, say their praiers, deale iustly, and doe as they would be done vntounto, they shall certenly 15be saued. Tradesmen often vse many practises of fraud and iniustice, and that vponupon a perswasion, that they hauehave a charge and family which must be maintained. If men now a daies will not blaspheme, drinke, and riot, as others doe, they shall be 20charged with precisenes: and that comes vponupon a perswasion, that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law. Thus the whole world is misled by blind perswasions.

Secondly, hence we learne to close vp our eyes (as it were) 25and absolutely to follow the calling of god, & to subiect all the powers of our soules vntounto it. Thus did Abraham when he was called to go he knew not whether, and Paul without vsing consultation went and preached in Arabia at the calling of Christ.

Thirdly, Paul here sets downe a note to discerne of false 30doctrines and opinions in religion. If they be sutable to the calling of God they are good: if they be against the calling of God, they are naught. This is Pauls rule. God calles vsus to libertie: therefore the doctrine of iustification by the workes of the law is naught: for it drawes vsus into bondage. In like …ort 35God calles vsus to free iustification: and therefore the doctrine of humane satisfactions and of the merit of workes is naught. Againe, God calls vsus to an vtter deniall of our selues: and therefore the Popish doctrine of preparation, and of freedome of will in the conuersion of a sinner, is naught.

p. 389Lastly, it is to be obserued, that Paul saith in the time present [of him that calleth you:] for hence it appeares, that God continues to call the Galatians, euen after their fall, in which they fell away to an other Gospel, and as much as in them lay, abolished themselues from Christ. This shews Gods patience: 5and that there is a possibilitie of merciemercy after great and grieuous falls.

It may be saide, how long doth God continue to call men vntounto him? Ans. So long as he vouchsafeth them the benefit of the publike Ministerie. Thus then more then fourtie yeares 10hath God called vsus in England. And for this cause, it is our part to pray to God for hearing eares to be pearced in our hearts: and we must answer the calling of God, Psal. 27. 8. at the least in the desires and groanes of our hearts. And lastly, we must in life and conuersation be sutable to the calling of God.

9 A little leauen, leaueneth the whole lumpe.

The sense. As a little leauen leaueneth and fauoreth the 20whole lumpe of dow: euen so, one errour or point of corrupt doctrine, corrupteth the whole bodie of Christian religion▪ because all the points of religion are linked and compounded together, so as if one be corrupt, the rest cannot remaine …ound and incorrupt.

The scope. The obiection of the Galatians is: Put case, that we erre in ioyning Circumcision and Christ: yet there is no cause why thou shouldest …o sharpely reprooue vsus: for it is no great errour to ioyne workes and Christ in the cause of our Iustification. Paul answers to this obiection by a prouerbe, 30saying, that a little leauen of false doctrine corrupts the whole bodie of religion: and one errour, though it seeme to be of small moment at the first, may at length bring with it the corruption and deprauation of many other points.

The vse. In the example of the Galatians, we see what is the 35common fashion of men, namely, to extenuate their faults, and to make small matters of great offences. The Phari…ies taught, that sundrie of Gods commandements, were small and little commandements. Matth. 5. 19. To them that make no conscience of sinne, great sinnes are little sinnes, and little sinnes are p. 390no sinnes. Pride is cleanlines, couetousnes is nothing but worldlines, drunkennes good fellowship, fornication a tricke of youth. Thus men put visards vponupon their vgly sinnes. The Polititian that is of no religion, saith, that we and the Papists differ not in substance, but in small circumstances: and that if they erre, it is but in small points. But on the contrarie, we are to esteeme 5eueryevery sinne for a great sinne, to humble our selues for the least sinnes, and to bring our selues in subiection to God in the least of our actions.

Here we are taught by all meanes to maintaine the puritie of sound religion, whatsoeuer befall vsus. And for this cause we 10are to resist and withstand eueryevery erronious opinion that shall be broched. For it is the pollicie of the deuill by foisting in some one errour, to depraue and confound the whole bodie of truth. It may be saide, how may we discerne errour from sound doctrine, considering oftentimes they are like, as leauen 15is like dowe? Ans. Leauen is discerned from dow, not by colour, but by tast: euen so they which are spirituall, and hauehave the gift of discerning, directed by the analogie of faith, discerne truth from falshood. For whatsoeuer is against one Article of faith, or against any of the commandements of the decalogue, 20is not sound doctrine, but leauen.

Againe, that which is said of false doctrine, may be said proportionally of bad manners. Here therefore we must be put in minde of three duties. The first, to resist and withstand eueryevery particular sinne. For euen one sinne is able to defile the 25whole life of man. One flie is sufficient to marre a whole boxe of sweete ointment. One offence in our first parents, brought corruption vponupon them and all mankind, yea vponupon heauen and earth. He that makes no conscience of some one sinne, is guiltie of the whole law. Iam. 2.

Secondly, we must doe our indeauour to the vttermost, to cut off eueryevery bad example in the societies of men. For one bad example is sufficient to corrupt a whole familie, a whole town, a whole countrie. The example of one incestuous man was 35sufficient to corrupt all Corinth. Therefore Paul saith, Purge out the old leauen. 1. Cor. 5. 6. The law of God is, that blasphemers, murderers, adulterers, &c. shall be put to death: the reason is, that euill may he taken away out of Israel, that is, the euill of wicked example, which beeing suffered spreads abroad, and p. 391doth much hurt. The barren figge tree must be cut downe, least it make the whole ground barren. Luk. 13. 7.

Thirdly, we are to withstand and cut off the first beginnings and the occasions of eueryevery sinne. We say of arrand theeues, that first they beginne to practise their wickednes in pinnes, and points. For this cause idlenes, fulnesse of bread in excessiue 5eating, drinking, and swilling, …iot, and vanitie in apparrell, are to be suppressed in eueryevery societie, as the breeders of many v… ces.

On the contrarie, as one point of euill doctrine brings with 10it many other: so any one little grace of God, brings many other with it. The entrance into Gods word, giues light. Psal. 119. 130. In this respect Christ saith, The kingdome of heauen is like leauen, hidde in three peckes of meale: because Gods kingdome is set vp in the heart at the first vponupon very small beginnings. 15Matth. 13. 33. This must teach vsus to vse the meanes of our saluation, and not to be discouraged though we hauehave in vsus but some small beginnings of Gods grace.

10 I hauehave an affiance in you in the Lord, that ye will be no otherwise 20minded: but he that troubleth you shall beare his iudgement, whosoeuer 25he be.

The sense. In the Lord] by the gratious assistance of God, who no doubt will giuegive a blessing to my Ministerie.

No otherwise minded] that is, thinke no otherwise then ye 30hauehave done, and ought to thinke; and thinke no otherwise then I hauehave taught you.

He that troubleth you] the Church is troubled three waies: 1. by false doctrine. Thus Ahab troubled Israel, 1. king. 18. 18. and the false Apostles trouble Galatia. 2. By wicked example: 35thus A…han troubled Israel. Ios. 7. 25. 3. By force and crueltie: thus tyrants and persecutors trouble the Church.

Shall be are] shall hauehave his due and deserued punishment, partly in this life, and partly in eternall death. See this verified in the ende of the booke of English Martyrs▪ in the desperate, p. 392horrible, and stinking endes of persecutors. But yet this threat must be vnderstood with the Exception of repentance.

The scope. The wordes are an Answer to an Obiection, which may be framed thus: It seemes by your former prouerb of leauen, that you hold us to be a people corrupted, and vnsauorie 5vntounto God. To this Paul answers by a distinction: I hope better things of you: but the false Apostles for troubling the Church shall surely be punished.

The vse. When Paul saith, I hauehave an a…iance in you, he teacheth in his own example, that we are to hope the best of men 10so long as they are curable. It may be saide, they that hope the best are sometimes deceiued. Ans. They are onelyonly deceiued in their iudgement, and that in things whereof they hauehave no certen knowledge, and they are not deceiued in practise. For it is a dutie of louelove to hope the best. And they which vse to suspect 15the worse are oftner deceiued. Againe, it may be saide, that we must iudge of things as they are indeede. Ans. Iudgement of things, and iudgement of persons must be distinguished. Of things, vpright iudgement is to iudge of them as they are: and if they be doubt…ull to suspend. Now our iudgement of the 20persons of men, must be to take things in the better part as much as possibly may be. Lastly, it may be alleadged, that we must louelove our neighbour as our selues: and that we despaire in respect of our selues. Ans. We are to despaire in respect of our selues, because we are priuie to our owne estate: but we are 25not priuie to the estate of any other man: and therefore we are to hope the best of them. This shewes the fault of our times: if any professing the Gospel fall vponupon frailtie, there are numbers of men that will make no bones of it to condemne them to the pit of hel, for hypocrites: but such persons are not carried by 30the spirit of Paul, who hopes the best of them that fall.

Againe, here we see how we are to put affiance in men. We are to put affiance in God for all things whatsoeuer, whether concerning bodie or soule: but our affiance in men, must be onelyonly for such things as they are able to performe. Secondly, 35we must put affiance in God absolutely for himselfe, and therefore we say, I beleeue in God, &c. but all our affiance in men whatsoeuer, must be in the Lord.

When Paul saith, that he had affiance of them in the Lord, he shewes that renewed repentance is the gift of God. And there p. 393are two graces required vntounto it, helping grace, and Exciting grace. Helping grace preserues and confirmes the first and initiall repentance. Exciting grace giues the will and the deede. And without these graces the child of God, if he fall, cannot repent▪ and recouer himselfe. They therefore are deceiued, who thinke that they may hauehave repentance at command, and that 5they may repent when they will.

It may be demanded, why Paul vseth mild tearmes, and doth not excommunicate the Galatians? Ans. So long as men are curable, meanes must be vsed to recouer them. The sheepe or oxe that goes astray, must be brought home againe, Exod. 1023. 4. much more thy neighbour. Christ himselfe brings home againe the lost sheepe, and so must eueryevery shepheard. Ezech. 34. 4. Now the Galatians were in all likelihood persons curable: and therefore not to be cut off. For the Censure of Excommunication pertaines to them alone, of whose recouerie there 15is no hope.

Some there be that mislike the Preaching vsed in these daies, because we vse not seueritie, and personall reproofes, after the manner of Iohn Baptist. But these men are deceiued. We hauehave 20not the like calling that he had, nor like gifts: neither are we in the like times. For Iohn the Baptist was in the very time of the change betweene the old and the new Testament. Christ did not follow him in the same manner of teaching, neither doth the Apostle in this place, when he saith of the Galatians in Apostasie, that he hoped better things of them.

In the last place, the commination which the Apostle vseth, is to be obserued, that troublers of the Church shall beare their iudgement. Hence I gather,

1. That God watcheth ouer his Church with a speciall 30prouidence. We in England hauehave found this by experience: and we are to be thankfull for it.

2. That the doctrine of the Apostles is of infallible certentie: because the oppugners of it are plagued by the iust iudgement of God.

3. On the contrarie, our dutie is, to pray for the good estate of the Church of God, and for the kingdomes where the Church is planted, and for the continuance of the Gospel specially in England. For what will all the things we hauehave doe vsus good, if we be forth of Gods kingdome, and lose our soules?

p. 39411 And brethren, if I yet preach Circumcision, why doe I yet suffer persecution? Then is the scandall of the crosse abolished.

512 Would to God they were cut off that trouble you.

The sense. Yet preach] now while I am an Apostle. Here Paul takes it for graunted, that when he was a Pharisie he taught and maintained Circumcision: but he denies that he euer taught it after his conuersion in his Apostleship. The crosse] 15the Gospel which is a doctrine teaching deliuerance from hell, and life euerlasting, to be obtained by the death and passion of Christ crucified. 1. Cor. 1. 18, 23.

More plainly, the words are thus much in effect: It is reported, that I Paul an Apostle, preach circumcision: but the truth 20is, there is no such matter. For if I taught circumcision, the Iewes, maintainers of circumcision, would not persecute me as they doe: neither would they take offence at the preaching of Christ crucified, if I ioyned circumcision with Christ.

The drift. Paul here answers a new obiection, which is on 25this manner. There is no cause, Paul, why thou shouldest thus reprooue vsus, for thou thy selfe art a teacher of circumcision. To this Paul makes a double answer. First, he denies the report, and prooues his deniall by a double reason; one is, because the Iewes still persecuted him; the other is, because they 30tooke offence still at his preaching of Christ crucified. Secondly, Paul answers by pronouncing a curse vponupon the false Apostles.

The vse. In the wordes. I consider two things, the report giuen forth of Paul, and his Apologie. The report was, that 35Paul preached circumcision. In this we see what is the condition of the Ministers of the word, namely, to be subiect to slander and defamation, not onelyonly in respect of their liues, but also in respect of their Ministerie and doctrine, as if they were heretikes. Thus the Papists at this day reproch the Ministerie of p. 395the Church of England, charging it with sundrie foule heresies. And many among vsus spare not to charge it with the heresie of Puritanisme. And I doubt not to auouch it, that some are condemned for here…kes in the historie of the Church, who (if all were knowne) should be found to be good seruants of God.

1. This verifies the saying of Ecclesiastes, c. 8. v. 14. There 5are righteous men to whome it befalls according to the worke of the wicked

2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching.

3. Beeing defamed, and that wrongfully, they must hence take occasion to be more carefull to please God, as Dauid did in the like case. Psal. 119. 69.

But how came this report of Paul? Ans. Sometime he tollerated circumcision, as a thing indifferent for a time: and hereupon 15circumcised Timothie. And vponupon this occasion a report is raised that Paul preached circumcision. In this we see the fashion of the world; which is to raise fames, reports, and slanders of all persons, specially vponupon Magistrates and Ministers, and that vponupon eueryevery light and vniust occasion. But good men 20will take no such occasions of raising reports. Psal. 15. 3.

But how did Paul take this report? Ans. He did not requite euill for euill (as the manner of men is▪) but he returnes louelove and goodnes for euill: and for this cause (no doubt of purpose) he beginnes his speech on this manner, Brethren, if I yet preach 25Circumcision.

The Apologie and defence followes. And first he denies the report. And this is: because for his preaching he is persecuted of the Iewes. Here obserue, that they which are called to teach, must preach the Gospel, what trouble or danger soeuer 30follow, as Paul did. It may be demanded, whether a Minister may not in teaching conceale any part of the truth at any time without sinne? Ans. In the case of Confession when a man is called to giuegive an account of his faith, no truth, no not the least truth may be concealed. Againe, when the soules of men are 35to be releeued, and saued, all concealements are damnable. Yet in the planting or in the restoring of the Church, doctrines most necessarie may be concealed. Paul was about two yeares at Ephesus, and spake nothing against Diana, but in generall tearmes. If he had, he had planted no Church at Ephesus. Againe, p. 396when people be vncapable of doctrine, it may be cōcealed, till they be prepared for it. Christ told his disciples that he had many things to tell them, which they could not then learne. Some beleeuers must hauehave no strong meate, but milke onelyonly. Thirdly, when the teaching of a lesser truth hinders the teaching of a fundamentall truth, the lesser truth may be concealed, 5that the fundamentall truth may be taught, and take place.