Chapter 2

1 Then 14 years after I went up again to Jerusalem with Barnabas, and took with me Titus also. 2 And I went by revelation, and communicated with them of the Gospel, which I preach among the Gentiles, but privately with them that were the chief, lest by any means I should run, or had run in vain.

In this chapter, Paul proceeds to justify and defend, his immediate, and extraordinary calling. And this whole chapter seems to depend on the last words of the former chapter, against which the adversaries of Paul might happily object on this manner: though the churches of Judea glorify God for you, yet will not the Apostles do it; because you teach otherwise than they teach. To this objection, Paul makes a double answer, in this chapter. The effect and sum of the first, is this: I went up to Jerusalem: I conferred with the Apostles there: I had their consent, and approbation. And the answer contains three parts: the first, of Paul's journey to Jerusalem, in the first verse; the second, of his conference with the Apostles, in the second verse; the third, of the approbation which they gave him, from the third verse to the eleventh.

In his journey, I consider four things. The first is, the manner of his journeying, in these words, "I went up, or, ascended to Jerusalem." And this he speaks, because Jerusalem was placed, and seated upon a mountain, and compassed with mountains (Psalm 125), or again, in respect of the dignity and excellence of the place: as we in England are said to go up to London, from all the parts of the land, because it is the chief city.

The second thing to be considered in the journey is, the time when, in these words, "then after fourteen years." Here two questions are to be demanded. The first is, of which of his journeys must this be understood? (for he made five journeys to Jerusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the church of the Gentiles to carry alms to Jerusalem: the third, when he went to the council at Jerusalem: the fourth, when he went up for the keeping of his vow: the last, is mentioned Acts 19:21. Answer: these words are not spoken of the first, for that was but three years after his conversion: neither can they well be understood of the second, because Paul then was sent by the church, and therefore he went not by revelation. And they cannot well be understood of the third: for then Paul would here have mentioned the council of Jerusalem, whereof he was a principal member, especially seeing he has occasion so to do, and it served much for his purpose. The fourth and fifth journeys were after a longer time than fourteen years. It is likely therefore, that this journey here mentioned, and described by Paul, is none of the five mentioned by Luke, but some other. The second question is, when these fourteen years must begin? Answer: it is uncertain; some think, they must begin at his conversion; some three years after, when Paul went first to Jerusalem: and either may be a truth. None must here take offense, for though circumstances of time, and place, being things of less moment, cannot always be certainly gathered, yet histories for their substance and doctrines pertaining to salvation are plainly set down. And here we are put in mind, to be content to be ignorant in some things, because the Spirit of God has more darkly expressed them, or again because we cannot, by reason of our blindness, gather them.

The third point is, concerning the companions of Paul in this journey, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Jews of the doctrine he taught among the Gentiles: and again, to the Gentiles of the consent that was between him, and the rest of the Apostles. For the law of God is, that every matter shall be established by the testimony of two, or three witnesses. Hence we learn, that if a question arise of the doctrine which is delivered in the public ministry, then the hearers that are able to judge, must be witnesses, and the trial is to be made by them. Thus says Christ in the like case, "Why do you ask me? ask them that heard me" (John 18:21). Therefore great care, and circumspection is to be had of things publicly delivered. Again, whereas Paul makes Barnabas a Jew, and Titus a Gentile, his companions, we are taught, to embrace with a brotherly love, not only the men of our own country, but also such as be of other nations, especially if they believe. For then they are all children of one father, and pertain all to one family: and there is no difference of nations now. It is a fault therefore, that men of one nation carry in their hearts, a general dislike, and hatred oftentimes of them with whom they deal and converse, and that because they are of such, or such countries.

The fourth point is, the cause of his journey, in these words, "and I went by revelation." Here we are taught, that for the journeys we make, we are to have some good and sufficient warrant: though not a revelation, yet a commandment, or that which counteravails a commandment: as when we travel by virtue of our callings. When Noah had made the ark, he enters into it at God's commandment: he abides in it: and when the earth was in part dried, he presumes not to go out, till the Lord told him. Here, three sorts of men are to be blamed. Pilgrims, that travel to Jerusalem, or other countries in way of merit, or religion, for they have no warrant. Secondly, travelers, that go from country to country, and out of the precincts of the church, upon vain curiosity, to see fashions — such when they travel from their own countries, yet they travel not from their vices, but rather go deeper into them, and come home again, with many bad and corrupt fashions. The last, are beggars, and rogues, that pass from place to place, that they may live in idleness, and upon the sweat of other men's brows.

Thus much of the iourney: now followes the Conference, in these words; and I communicated, &c. Here generally I gather, that Conferences both priuate, and publike, are laudible, and to be maintained; specially, when they tend to the maintenance of vni[•]ie, and consent in doctrine. The Papists blame vs Protestants, for condemning Conferences (as they say) and Councells. But they doe vs wrong. Indeede the Councell of Trent we reiect, and condemne. For in it, against all equitie, the Pope was both partie, and judge. In it there was no libertie to make triall of truth. For nothing was propounded but by the liking and consent of the Pope. Againe, the whole Councell consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeue. Neuerthelesse, we allow all Christian Councells, lawfully gathered: and we desire there might be a Generall Councell, for the triall of truth, and for the staying of vnsetled minds: these three caueats being remembred. One, that the Councell be gathered by Christian Princes, to whom the right of calling a Councell belongs. The other, that the Pope be no judge, but a partie. The third, that Christ in his word be the judge, and that the Delegates in the Councell be but as witnesses, determining all things by the written word.

In this conference, we are first to consider the manner of conferring, which was used. Paul says, he communicated with them, that is, he laid downe to them, and expounded the Gospel which he preached; and this he did priuatly, that is, with the Apostles, one by one, in plaine and familiar manner, as one friend does with an other. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. Onely Paul declares his doctrine, and they give assent. Hence it appeares, that Paul does not submit the truth of his doctrine to triall. For he was resolued of it, and he accursed him that taught otherwise: but his intent was to seeke the approbation of the Apostles, that he might stop the mouth of his aduersaries.

The second point is, the matter of the conference, and that is the Gospel which Paul preached. Here the Papist gathers, that the Church is the judge, in all questions pertaining to religion, and the word: because it is here the thing that is judged. I answer, first, that they gather amisse. For Paul dos not here submit the Gospel which he preached, to the judgment of the Church of Jerusalem. And it is false, which they teach: for the soueraigne judge of all questions, and controuersies in religion, is Christ alone. The power to determine and resolue in cases concerning faith, and good life, is inseperably annexed to his person; and in it are we to rest. The principall voice of the judge, and the definitiue sentence, is the written word. And the office of the Church, is no more but to gather, declare, testifie, and pronounce this sentence. It is obiected, that when a question is propounded, the scripture cannot speake, nor Christ in the Scripture, but the Church onely: I answer againe, that God ascribes to the written word, a voice, or speech, Rom 3:19. and the scripture speakes sufficiently, to the resoluing of any mans, conscience, in all matters pertayning to salvation. Again, they alleadge, that the Church is before the scripture; and therfore it being most auncient, must be the judge. I answer, that the Church was before the writing of the word, but not before the word which is written. For the church presupposs faith, and faith presupposs a word of God. upon this our doctrine, they further vpbraid vs, that we wil be tried by nothing, but by the scriptures, euen as the malefactour, that will not be tried by the Quest, but by the euidence. I answer, for the satisfying of our aduersaries, we submit our selues to the triall of the Church and Councels, so be it, the three cautions before remēbred, be duly obserued: specially, that all things be judged, and tried by the written word, and by reasons gathered from there.

Againe, the Papists hence gather, that the scriptures are to be approoued by the Church. Ans. Thus much we graunt: yet so, as we hold, that the principal approbatiō of the word, (wherby we are mooued to believe and obey,) is in the word, & frō the word, and not from the church. For the scripture has his euidence within itselfe, which is sufficient to make vs believe the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whome Paul conferred: namely, with them that were the cheife, that is, with them that were in price and account, as Peter, James, &c. Here we see, what is the honor and worshippe that is due to excellent men, namely, a pretious and reuerend estimation. Thus the name of Dauid was in price in Israel for his vertues. 1. Sam. 18. last, And thus with the Papists, are we content to honor the Saints. Again, here the Papists gather, that they are hereticks, that after Pauls example, will not go vp to Rome, to Peter, and his successour, to have their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, James, John, Paul, &c. And this is the commandement of God, in doubtfull cases: To the Law and the testimonie. Isai, 8. Secondly, I answer, that we have a commandement, not to goe vp to Rome at this day, to have our religion tried. Reuel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successour, not in teaching, but in denying Christ. And the learned Papists confesse, that for this succession, they have but a humane faith, grounded upon humane historie.

The fourth point is, the Ende of the conference, Least I should runne, that is, least I should preach, or had preached in vaine. These words of Paul, are not simply to be taken. For the Ministerie of man, and euery sermon, brings forth the fruite which God has appointed. And whether it be to the hearers, the savor of life, or the savor of death, it is alwaies a sweet savor to God. The words therefore carrie this meaning: Least my preaching should be of lesse use, and profit: or againe, least I should preach in vaine, in respect of that good which is looked for at the hands of an Apostle. And this Paul speakes, because a rumor went abroad, that his doctrine in many things, was contrarie to the other Apostles. And by this meanes, many were kept from receiving the Gospell, and the faith of weake believers was quenched. Now then, the ende of the conference was, to stay this false report, that the Ministerie of Paul, might have passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and vnprofitable, till it was approoued by Peter. I answer, that Paul sought the approbation of his doctrine, at the hands of Peter, and the rest: not because it was vncerten, and vnprofitable; but because it was slaundered: and the slaunder was, that he taught otherwise then Peter did. Nowe to cut off this slander, he vss meanes to manifest his consent with Peter, and therefore seekes approbation at his hand.

Againe, when Paul says, Least I should runne in vaine, he gives vs to vnderstand, that the Ministerie of the word, is not a worke of ease, or pleasure, but a labor: in fact a continued labor, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labor, and walke in this calling, that they might be able to say with Paul, I have fought a good fight, I have finished my course. &c. 2. Tim. 4.

Thirdly, hence it appeares, that all believers should have a certen knowledge of their faith and religion. The procuring of this, was the thing that Paul aimed at, in this conference with the Apostles at Jerusalem. We must not be as children, carried away with euery winde of doctrine, Eph 4:14. Gods word requires faith in vs: and faith presupposs certen knowledge. The first, and second commandements require, that we knowe God, and his will, distinguish him from false gods, and his worshippe, from false worshippe. Here comes the fault of our times to be considered: most men among vs, doe not knowe their religion, neither can they distinguish it from errour, and false religion. A foule negligence. We take paines to learne trades, and occupations, that we may have wherewith to preserue this temporall life: what a shame then is it, that we learne not better to know the doctrine of true religion, whereby our soules are to be saved?

Lastly, here we learne, that the office of the Minister is, not onely to teach and preach, but also to studie, and take care, howe by preaching he may doe the most good.

3. But neither yet Titus, which was with me, though he were a Grecian, was compelled to be circumcised.

After the Conference, followes the Approbation, which was given to Paul. It stands in foure things. The first, that the Apostles did not compell Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gaue him the hands of fellowship, v. 7. The laste, that at his departure, they required of him nothing, but the giving of Almes, v. 16.

For the first; the words, And Titus was not compelled to be circumcised, carrie this sense: I, for my part was readie to circumcise Titus, if there had been a meete occasion: false brethren would have imposed a necessitie upon vs: then I and Titus refused: and the Apostles did not vrge me to circumcise him.

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciss Timothie, a Grecian: and here he refuss to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the comming, and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of Gods worship. Againe, after the planting of the Church of the newe testament, it was vtterly abolished, and a thing in respect of use, vtterly vnlawfull. In the middle time, that is, while the Gospel was in publishing to the world, and the Church of the newe Testament was yet in founding, it was a ceremonie free, or indifferent. It may be obiected, that the whole Ceremoniall law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the use therof was left to the libertie of the people of God for a while. Circumcision at this time was as a corps that is dead, yet vnburied, and onely laid out; and so it must remaine for a time, that it may be buried with honor. It may againe be obiected, that baptisme was come in the roome of circumcision: and that therefore circumcision was but an idle and emptie ceremonie. I answer, it was not used as a Sacrament at this time, or as a part of Gods worship, or as a matter of necessitie, but onely as a free ceremonie, and that onely then, when it tended to the edification of men.

being then a thing indifferent, it might as occasion serued be used, or not used. Therefore Paul condescending to the weaknes of the believing Iewes, circumcised Timothie: and that he might not offend the godly, and hinder Christian libertie, he refused to circumcise Titus.

Here a great question is answered, whether we may use things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may use them indifferently, or not use them when we will, and how we will: but because in themselues, or in their own nature, they are neither good nor euill, and we may use them well, or ill, & we may againe not use them well, or euill. Furthermore, there be two things which restraine the use of things indifferent: the lawe of charitie, and the lawes of men. The lawe of charitie is this, Things indifferent in the case of scandall, cease to be indifferent,and are as things morall, that is, either forbidden, or commanded. Paul says, if to eate flesh, be to the offence of his brother, he will eate no flesh while the world stands, 1. Cor 8:13. And though he circumcised Timothie, yet would he not circumcise Titus, least he should offend the godly, and by his example, hurt Christian libertie.

Likewise, the good lawes of men, whether ciuill or Ecclesiasticall, tending to the common good, and seruing for edification, restraine the use of things indifferent, so that they which shall doe otherwise, then these lawes command, with a contemptuous, or disloyall minde, are guiltie before God; yet here two cautions must be remembred. One, that the lawes of men doe not chaunge the nature of things indifferent: for it is the propertie of God, by willing this or that, to make it good, or euill. Neither doe they take away the use of things indifferent. For libertie graunted by a soueraigne power, cannot be reuersed by an inferiour power. Therefore humane lawes doe no more, but temper, and moderate, the ouer common use of things indifferent. The second caution is, That when the ende of a law ceass, when there is no contempt of the authoritie that made the law, when no offence is given: a thing indifferent remaines in his free use without sinne, or breach of conscience.

Againe, here we learne, that a thing indifferent, when it is made necessarie to salvation, (as Circumcision was) is not to be used. This conclusion serues to ouerthrow the Popish religion. For it stands in the obseruation of things indifferent, as meates, drinkes, apparell, times, &c. And the using, or the not using of them is made necessarie euen in regard of mans salvation. For the abstinence from things that are by nature indifferent, is made a part of Gods worship, and meritorious of eternall life. For example: to marrie, or not to marrie, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessarie (as it is in divers orders of men and women) the nature of the thing is changed, which God has left free, and it is a doctrine of deuills, which is taught.

Here againe we learne, to make difference of persons. Some are weake, some are obstinate. Weake ones are such, as hauing turned to God, and carrying in their hearts a purpose in all things to please God, neuerthelesse doe sundrie things amisse, upon simple ignorance, or badde custome, till they be better informed. Of these Paul says, that he became all to all, that he might save some, 1. Cor 9:22. and for their sakes he condescended to circumcise Timothie. And if we that have scarce a drop of mercie in vs, must thus beare with them that are weake, much more will God doe it, who is mercie it selfe. The good shepheard brings home the stray sheepe upon his shoulders: he carries his lambs in his bosome. Isa 40:11. He will not quench the smoaking flaxe, Isa. 42. he spares them that feare him, as a father spares his child. Malach. 3. 17. This being alwaies remembred, that weake ones truly turne to God, and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly, and willingly. Obstinate persons, are such as professe the faith, and yet hold and practise bad things, of wilfull ignorance, and of malice. These persons are not to be borne with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to the exercises of religion? I answer, indeed: for exercises of religion are not things indifferent, as Circumcision was. Iosias made a couenant with the Lord, and he caused all his subiects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his sonne says of the guests, Compell them to enter in, Luk 14:23. It is obiected, that men may not be compelled to believe. I answer: it is the commandement of God, prove the spirits, 1. Ioh. 4. 1. and this commandement pertaines to all persons. Therfore though men may not be compelled to believe: yet may they be compelled to come to the congregation, to heare our sermons, and therein the reasons and grounds of our doctrine, that they may trie what is the truth, and cleaue to it. For this is their dutie.

4 For all the false brethren, that crept in: who came in priuily to spie out our liberite which we have in Christ Jesus, that they might bring vs into bondage: 5 To whome we gaue not place by subiection, for an houre that the truth of the Gospel might continue with you.

Paul had said before, that Titus was not compelled to be circumcised: now he addes, For all the false brethren, that is, though the false brethren did what they could to the contrarie. Here then Paul sets downe, who were the cause that Titus was not circumcised, namely, certaine persons at Jerusalem, and them he sets forth by two properties, they are false brethren, and they crept into the Church. Touching the first, by it we learne, that the Church of God upon earth, euen when it is at the best, has wicked men, and hypocrites in it. In Adams family, there is Cain: in the Arke, there is Cham: in Christs family, or schoole, there is Iudas. In the Church of Jerusalem, planted and gouerned by the chiefe Apostles, there be false brethren. The true sheepe be often without, and wolues within. Therefore we may not so much as dreame of a perfection of the Church of God upon earth; so long as wicked men be mixed with true believers.

Againe, these aduersaries of Paul, are called false brethren, because they ioyned Circumcision with Christ, as a necessarie cause of justification, and salvation. Hence it followes, that the Church of Rome, is a false Church: because it ioynes workes with Christ, in the case of our justification, and that as meritorious causes.

Their second propertie is, that they crept into the Church, which I conceiue on this manner. The Church of God is as a sheepefold, or house, Ioh. 10. 1. Christ is the onely dore. Now Pastours, that teach Christ aright, are saide to enter in by this dore: they which teach any other way of salvation, are said toclime in an other way: and they which teach Christ, ioyning some other thing with him in the cause of salvation, are said to Creepe in: because in appearance, they maintaine Christ; and yet, because they adde something to Christ, they neither enter nor continue in the true Church, with any good warrant from God. In this, they are like the serpent. Liuing creatures were all placed in Eden: and Man was placed in the garden of Eden called Paradise, and so were not beasts. How then comes the serpent in? why, in all likelihood, it crept in. And so doe false brethren into the Church. Hence I gather that false brethren, are not true, and liuely members of the visible Church: though they be members in appearance. For if they were in their right place, they should not be said to creepe in. The true members of the Church creepe not into the mysticall bodie, but are built and set upon the foundation by God. It may be alleadged, that they are baptised, and thereby made members of the Church. I answer: that faith makes vs members of Christ, and consequently of the true Church: and baptisme does but seale our insition into Christ, and serues as a meanes of Admission into the outward societie of the congregation: and the outward washing does not make any man a member of Christ. Againe, it followes hence, that false brethren are not members of the Catholike church. For the visible church is part of the Catholike: and therefore they which are not reall members of the true visible church, are not members of the Catholike.

Againe, in that false brethren creepe into the congregation, hence it appeares, that no man can set downe the precise time, when errours had their beginning. For the authors thereof enter in secretly, not obserued of men. The enuious man sowes his tares, when men be asleepe, Math. 13. It suffics therefore, if we can shew them to be errours by the word, though we cannot designe the set time when they began. The time when a shippe sinks, we often obserue: but the time when it first drew water, we doe not. Let the Papists thinke upon this.

Paul, hauing thus declared who were the causes that Titus was not circumcised; goes on, and shewes, how they were causes. The effect, and summe of his declaration, is this: They vrged the obseruation of the Ceremoniall law, as necessarie: and hereupon we resused to circumcise Titus. First therefore, Paul sets downe how they vrged circumcision, and that by three degrees. First, they come in priuily. Secondly, they spie out their libertie. Thirdly, they labor to bring them into bondage. Againe, Paul sets downe the manner of their refusall, in three things. We gaue not place for an houre. We gaue not place by subiection. We gaue no place, that the truth of the Gospel might continue with you.

The first degree or steppe in their vrging of circumcision, was, that They came in priuily: that is, they ioyned themselues in fellowship with the Apostles, & in shew pretended the furtherance of the Gospel: & yet indeed meant nothing lesse: though their fraud, & wickednes was not perceiued. Here then the foūdation they lay of all their naughtie dealing, is their dissēbling, which Paul here notes & condemns. On the contrarie, our dutie is, to be indeed that which we professe our selues to be: & to professe no more outwardly, then we are inwardly: and to approue our hearts to god, for that which we professe before mē.

The second steppe or degree is, that they spie out the libertie vvhich Paul, and the rest had by Christ: that is, they conferre with the Apostles, and inquire of them what libertie they have by Christ, in respect of the Ceremoniall lawe of God: and this they doe, not of a minde desirous to learne, but for aduantage sake. There be two kinds of spying: one lawefull, the other vnlawefull. Lawefull, as when in just and lawefull warre, we inquire into the counsells and doings of our enemtes. Numb. 13. 1. Vnlawefull, when men prie into any thing, or matter, to finde a fault. Thus hypocrites spie faults in the persons and liues of men; that they may have somwhat whereby to disgrace them, Math. 7. 4. Thus Atheists prie into the scriptures, that they may confute them. Thus sundrie hearers, come to sermōs, that they may carpe. Thus our enemies, inquire into our religion, that they may finde (as they suppose) exceptions, vntruthes, and contradictions. And in the Church of Jerusalem, false brethren inquire, how farre Christian liberty extends, that they may ouerthrow it. This kind of spying, is a common fault; we must take heede of it, and apply the eie of our minde to a better use. First, we are to be spies, in respect of our own sinnes, and corruptions, to spie them out. Lam 3:40. Let ussearch our waies, and inquire, and turne againe to the Lord. Again, we are to plaie the spies, in respect of our spirituall enemies, that we may finde out the temptations of the flesh, the world, and the deuill. Thirdly, we must be as spies, in searching of the Scriptures. Ioh. 5. 39. that we may vnderstand the words of the lawe of God, and find comfort to our soules.

The third and last degree of vrging, is, that the false brethren seeke to bring the Apostles in bondage, that is, to binde them to a necessarie obseruation of the ceremoniall lawe. Here let vs marke the practise, and pollicie of the deuill. Libertie from sinne, death, and the ceremoniall lawe, is the treasure of the Church: and therefore the deuill seekes to ouerthrow it, by holding men in bondage under abolished ceremonies. Thus at this day, they of the popish Church, are in bondage under an heape of humane traditions, being indeede, a yoake farre heauier, then that of the ceremoniall-lawe. Againe, when men professe the name of Christ, the deuill is content with it: and he indeauours with all his might, euery where to hold them under the bondage of sinne, and to hold them in his snare at his will. Thus under the name of Christianitie, there be swarmes of Atheists, Epicures, Libertines, worldlings, and prophane persons. At this time, according to auncient custome, we celebrate the memoriall of the birth of Christ: and yet no time so full of disorder as this. For the most that professe Christ, take and challenge to themselues, a licentious libertie, to liue and doe as they list: and this kind of libertie, is flat bondage. But they that are seruants of Christ indeed, should take heede of this bondag[•]: For being free from sinne, they should be seruants of nothing but righteousnesse, Rom 6:18. They that be of a corporation, stand for their liberties: what a shame then is it, that men should loue bondage, and neglect the spirituall libertie, which they have by Christ.

Thus, we see, howe the false brethren vrged circumcision: now let vs come to Pauls refusall. The first point is, that theywould not give place for an houre. It seemes they were requested to use circumcision but once; but they would not yeeld, so much as once: because their acte would have tended to the preiudice of Christian liberty, in all places. Here we learne, that we may not use the least ceremonie that is, in the case of confession; before our aduersaries, that is, when they seeke to oppresse the trus, by face, or by fraud, and make ceremonies, signes, and tokens, of the confession of any vntrus. Iulian the Emperour sitting in a chaire of estate, gaue gold to his souldiers, one by one, withal cōmāding to cast of frākincense, so much as a graine into the fire, that lay upon an heathenish altar, before him. Nowe Christ in souldiers refuse to do it: and they which had not refused, afterward recalled their acte, and willingly suffered death.

Againe, here we learne, that we are not to yeeld from the least part of the trus of the Gospel, that God has reuealed to vs. This truth is more pretious, then the whole world beside: and heauen and earth shall rather passe, then the least tittle of it shall not be accomplished. The commission of the Apostles, was to teach them, to doe all things, which God had commanded. Therefore the vnion or mixture of our religion with the popish religion, is but a dreame of vnwise Politickes: for in this mixture, we must yeeld, and they must yeeld something: but we may not yeeld a iot of the truth reuealed to vs. There is no fellowship of light with darkenesse. 1. Cor. 6. Colacinthus a naughtie pot hearbe, marred a whole pot of pottage. 2. King. 4. 40. Christ says in the like case of the Pharisies; Let them alone: they are the blinde leaders of the blind, Math. 15. 14. We may yeeld in things indifferent, but not in points of religion. In matters of this world, we may be indifferent, and of neither side: but in matters of God, we may not. There is no halting betweene two religions.

The second point is, they gaue not place by way of subiection. The reason is, the Apostles were of highest authoritie, simply to be believed in their doctrine. And they had extraordinarie authoritie, to punish them that rebelliously withstood them. Act 5:5. & 10. & Act 13:20. 2. Cor 10:6. For this cause, they were not to stand subiect to the judgment, and censure of any man. They willingly suffered their doctrine to be tried; yet were they not bound to subiection, as other ministers of the new testament are, 1. Cor 14:32. 1. Ioh. 4. 1. It may be said, if they would not give place by subiection, howe then gaue they place? Answer. There is two kinds of yeelding: one by tolleration without approbation, the other by subiection, which is the greatest approbation that can be. By the first, it may be, Paul was content to give place, but not by the second. Here we see, howe we are to yeeld, to the corruptions of the times, in which we liue, whether they be in manners, or in doctrine. We are to give place by meeke and patient bearing of that which we cannot mende, but we are not to give place by subiection.

The third point is, the ende of Pauls refusall, That the truthof the Gospell might continue: that is, that the Gospel might be preserued in puritie, and integritie in all things. And by this Paul gives vs to vnderstand, that if circumcision be made a necessarie cause of justification, and salvation, the truth of the Gospel dos not continue. Here let vs obserue, that when justification, or salvation is ascribed to workes, or Sacraments, the truth of the Gospell gives place, and falshood comes in the roome. Therefore the religion of the Church of Rome, is a meere deprauation of the Gospel, for it makes workes to be the meritorious causes of justification, & salvation. in fact, which is more, it teaches men to worship a peece of bread, and to invocate dead men, and to kneele downe to stockes, and stones.

6 And of them that seemed to be great —:(what they were in times past, it makes no matter to me: God accepts no mans person:) for they that are the cheife, did not communicate any thing to me.

Here Paul laies downe the second signe of his approbation, namely, that in conference, he learned nothing of the cheife Apostles. And this he expresss in the first words: in which, the concealement which he vss, is to be obserued. For hauing begun a sentence, he breakes it off in the middle, and conceales the latter part, and leaues it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. The like forme of speaking, is used 1. Chron. 4. 10. Where Iabez says, If the Lord blesse me and be with me; concealing the end of his sentence, I will be thankefull, thus, and thus.

In the roome of this concealement, Paul puts an answer to an obiection. For some man might take exception, against his former speech, thus: You callest the Apostles Great, but you speakest fainedly: for you knowest, they were but poore fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no mans person. This done, he proceeds, and renders a reason of his first speech: he learned nothing of the cheefe Apostles: because, they did not communicate any thing to him, either in doctrine or counsell.

The use. This verse serues to expound other places in S. John. Where Christ promiss to give his spirit to his Disciples,to teach them all things, Ioh. 14. 26. and to led them into all truth, Ioh. 16. 13. Now these promises directly, and properly, concerne the Apostles: and they are here verified in Paul. Who was so farre forth taught by God, and lead into all truth, that the cheife Apostles could not teach, or communicate, any thing to him. For all this, though Paul and the rest, were led into all truth, that they could not erre, yet were they not led into all holinesse of life, that they could not sinne. Paul says, to will is present with me, but he addes, that he cannot doe the good he would. Christ says to all the Apostles, He that is washed and is all cleane, must still have his feete washed, Ioh. 13. 10. Therefore they are to be rebuked, that thinke there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministerie, if they can spie any thing amisse in their doings. upon the same ground, they might reiect the Ministerie of the Apostles. For though they could not erre in preaching, and writing, and though they had no neede to be taught of any man, yet were they not free from sinne in their liues; and the chiefe of them sundrie times fayled.

Againe, here we learne, that there is a good, and lawfull kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonour of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chiefe Apostles. For if he had said otherwise, he should have bin reputed to be no more but an ordinarie disciple: and the doctrine, which he taught before this conference, should have bin called in question. For this cause, he stands upon it, that they did not communicate any thing to him. upon the like occasion he professs that he will boast, 2. Cor 11:16. Here the saying of Salomon may be obiected, Let an other mans mouth praise you, and not your own, Prou. 27. 2. I answer, it suffics for the truth of sundrie prouerbs, if they be commonly, ordinarily, and vsually true, though they be not generally true. Thus ordinarily, men are not to praise themselues: yet in a speciall and extraordinarie case, it may be otherwise, And the manner which Paul vss in commending of himselfe, is to be obserued. First, he does it in great modestie: because in speaking of himselfe, he conceals that part of the sentence, which should have serued to expresse his praise. Secondly, in praising of himselfe, he is not carried with enuie, but his care is, to maintaine the good name of the rest of the Apostles; when he says, What they have bin, it is no matter to me. Here then we see, that the Atheists doe Paul wrong, who challenge him for pride, and presumption, as though he could not brooke an equall, and withall skorned to learne of any. Againe, by Pauls example we are to take notice of a common sinne. Mens hearts are so possessed with selfe-loue, and they are so addicted to their own praise, that it is griefe to them, to heare any praised beside thēselues: whereas loue binds vs as well to take care for the good name of others, as of our own.

When Paul says, What they were in times past, it matters not to me: we learne, that we are to esteeme of men, not as they have bin, but as they are. Peter, James, and John, though they had bin fishermen, yet are they honoured of Paul, as Apostles. Therefore when men have repented, we may not vpbraid thē with their liues past. Neither may we take occasion to contemne them that be in authoritie; because we have knowne what they have bin heretofore: but euery man is to be esteemed according to his calling, and according to the grace of God given him. Like is Gods mercifull dealing toward vs. For he accepts men, not as they have bin, but as they are when they repent. Therefore if Sathan shall at any time obiect your life past: say to him thus: Tell me not what I have bin: but tellme what I am, and what I will be. This suffics when we repent.

God accepts the person of no man] By person is meant, not the substance of a man, or the man himselfe, but the outward qualitie, or condition of man, as countrey, sexe, birth, condition of life, riches, pouertie, nobilitie, wisdome, learning, &c. And God is saide, not to accept the person, because he does call men, bestow his gifts, and give judgment, according to his own wise and just pleasure, and not according to the outward appearance, and condition of the person. Read Iob. 34. 19. It may be obiected, that God deales not equally with them that are equall: because all men are equall in Adam, and of them he chooss some to eternall life, and refuss others. I answer: he is said to accept persons, that deales vnequally with men, being bound to deale equally: now God is not thus bound: because he is a soueraigne, and absolute Lord ouer all his creatures, and may doe with his own what he will, Math. 20. 16. Secondly, it may be obiected, that God had respect to Abel, and his sacrifice, Gen 4:4. Ans. The condition of man is twofold, outward, inward. Outward, standes in worldly, and ciuill respects. Inward, standes in a pure heart, good conscience, and faith unfained. For this onely was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in euery nation he that fears God, is accepted of him, Act 10:34. Thirdly, it may be obiected, that God iudgs euery man according to his workes. Ans. Though workes appeare outwardly, yet the roote and ground of them, is in the heart. And the judgment of God is according to them, as they are fruits of the faith of the heart.

The use. All men are in this to be like to God their heauenly father: not accepting persons in their dealings. As Magistrates in the exequution of justice, Deut 1:17. Ministers in teaching, and in the reproouing of sinne, Mark 12:14. and all believers, who are not to have religion in acceptation of persons, Iam. 12. 1. This acceptation is the ruine of societies. And it is the common fault. For vsually elections are made, offices bestowed, and justice exequuted with partialitie, and with blind respects to countrey, kinred, friendship, money.

Secondly, we are all taught, to feare the judgment of God, and to prepare our selues with all diligence, that we may be found worthie to stand before God, in that great day. For we must come naked before him, and he will have no respect to our birth, our riches, our learning. Therefore it is good for vs now to put on Christ, that in him we may be accepted. For with him the father is well pleased.

Thirdly, we may not set our hearts upon the outward things of this world: because God does not respect vs for them. But we are earnestly to seeke after the things that make vs accepted with God; as true faith, righteousnes, and good conscience. Rom 14:17.

Againe, superiours must be admonished to deale moderately with their inferiours, Coloss. 2. 11. Againe, inferiours are to comfort themselues, if they be oppressed: in that God the judge of all, accepts no persons.

Lastly, here we learne, that when we shall have immediate fellowship with God in heauen, all outward respect of persons shall cease. God himselfe, and the lamb Christ Jesus, shall be all in all to the Elect.

In the end of the verse, Paul adds: for they communicated nothing to me. But to the contrary (Romans 1:12) may be objected, where Paul desires to come to Rome, that he might be comforted by their mutual faith both his, and theirs. Answer: Though the Apostles did communicate nothing to Paul in respect of doctrine, or judgment; yet might they, or the meanest believers, confer something to him, in respect of comfort, or the confirmation of his faith: and thus much he signifies to the Romans. Here is a good item for them, that come to no sermons, because they can learn nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection.

7 But on the contrary, when they saw that the Gospel over the uncircumcision was committed to me, as the Gospel over the circumcision was to Peter: 8 (For he that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me toward the Gentiles.) 9 And when James, and Cephas, and John, knew the grace of God that was given to me, which are accounted pillars, they gave to me, and to Barnabas, the right hand of fellowship, that we should preach to the Gentiles, and they to the Circumcision.

The words of more difficulty, are thus to be explained. Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrary they gave me the hand of fellowship. Again, the words [Circumcision, and uncircumcision] signify the nation of the Jews, and the Gentiles, the one circumcised, the other uncircumcised. And when Paul says, that the grace of God was given to him, he means specially, the gift of an Apostle (Romans 1:5). Lastly, to give the right hand of fellowship to Paul, is to esteem and acknowledge him, for their colleague, or fellow Apostle, by giving the right hand in token thereof.

The contents of the words are these. Here Paul sets down the third sign of his approbation, namely, that the chief Apostles acknowledged him for their fellow Apostle (verse 9). Secondly, he sets down the manner, how the chief Apostles acknowledged this fellowship: and that was, by making a covenant with Paul, that he should preach to the Gentiles, and Peter to the Jews. Thirdly, he sets down the impulsive cause, that moved the Apostles to receive Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the chief Apostle to the Gentiles, and Peter the chief Apostle among the Jews (verse 7). Lastly, he sets down the signs, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of God given him, and the power of his Ministry, among the Gentiles (verse 8 and 9). Furthermore, the things here contained, are in a syllogism disposed, thus: When the Apostles saw that I was ordained the chief Apostle of the Gentiles, and Peter of the Jews, they acknowledged me for their fellow Apostle, and made a covenant with me, that I should preach to the Gentiles, and Peter to the Jews. But when I was with them at Jerusalem, they saw that I was ordained the chief Apostle of the Gentiles, and Peter of the Jews.

This minor is omitted, yet the proof thereof, is set down thus. For they saw the efficacy of my ministry among the Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, etc.

The use: This text makes notably against the primacy of Peter. First therefore, let us observe the ordinance of God here plainly expressed, that Paul should be the chief Apostle of the Gentiles, and Peter the chief Apostle of the Jews. And this may elsewhere be gathered. For the commission of the twelve Apostles ran thus, that they must first preach to Jerusalem and Judea, then to Samaria: and in the last place; to the uttermost part of the earth (Acts 1:8). And Paul's commission was, that he should first preach to the Gentiles, and in the second place to the people of Israel (Acts 9:16). It may be objected, that the commission of all the Apostles, was to go into all the world, and to preach to all men without exception (Mark 16:15). Answer: This power and liberty, Christ gave to all the Apostles, and he did not take it away afterward: nevertheless, he ordered it by a second decree, that Paul should specially have care of the Gentiles, and Peter of the Jews. And this the Lord did in great wisdom, that confusion and discord might be avoided, and a regard had of all provinces through the world.

Hence it follows, that the primacy of Peter, over Jews and Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be chief over the Jews, and not over the Gentiles, which were almost all the world beside. And thus the supremacy of the Pope goes to the ground, for if he holds of Peter, and succeeds him in authority, and office, (as he pretends) he must challenge a superiority over the Jews, and he has nothing to do with us. For Paul was chief over the Gentiles, and not Peter.

Secondly, this ordinance of God gives us to understand, that the place (Matthew 16:18), You are Peter, and upon this rock will I build my Church, etc., and I will give you the keys of the kingdom of heaven: does not contain a promise made to Peter, of a primacy over all the Apostles, and over the Catholic church. If Christ had meant any such thing, in these words, he would not have assigned the Jews to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hundreds of years, has been abused, and is still, at this day.

Thirdly, it is false which the Papists teach, that the place in Saint John, Feed my lambs, and, feed my sheep, gives a primacy to Peter, over the whole world. For by the ordinance of God, this feeding of lambs, and sheep, is limited to the nation of the Jews.

Lastly, whereas Eusebius says in his Chronicle, that Peter was Bishop of Rome, and sat there 25 years, it has no likelihood of truth: for then Peter lived in the breach of an express commandment of God, for a long time: because the Jews were his special charge.

Again, it is to be observed in this text, that James, Peter, John, are made equal, all being pillars; and James is first named: and that not without cause. For not Peter, but James was the President of the council of Jerusalem: because he spoke the last, and concluded all (Acts 15:13). Therefore the first naming of Peter, in other places of Scripture, is no sufficient proof of his supremacy.

Thirdly, Peter here is said to make a covenant with Paul, that he shall be the Apostle of the Gentiles, and Peter of the Jews. But if Peter had been head of the Church for 14 years together; and had but known the primacy, which the Papists give to him, he would not have consented to this order. It is alleged, that Paul was the chief Apostle over the Gentiles, in respect of pains and labor, and not in respect of jurisdiction. I answer, this distinction has no ground in the word of God. Again, Paul was an Apostle, and used his Apostolical authority over the Gentiles: and there is no Ecclesiastical person that is, or can be above an Apostle. For he was simply to be believed in preaching and writing, and had extraordinary power given him by God, to punish them that rebelled.

Again, Paul here says, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we learn 3 things. The first, that the Gospel is not ours, but God's; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintain the truth of it, with all faithfulness and good conscience: and further, to apply it to the best use, and to the greatest good of men. For this charge lies upon them that are put in trust. The third is, that the Gospel is a special treasure. For this, we in England are to give to God all thankfulness, specially, by bringing forth the fruits of the Gospel. In this duty the most of us come short: and therefore we may justly fear, lest God take from us the gospel of life, and give it to a nation, that will bring forth the fruit of it.

Moreover, in that Paul says, that God was mighty by him, and Peter, to the Jews and Gentiles, we are to consider the efficacy of the Ministry. Of it three cautions are to be observed. The first, that grace or power to regenerate, is not included in the word preached, as virtue to heal, in a medicine: Paul says, He that plants, and he that waters is not anything (1 Corinthians 3:7). To regenerate, is the proper work of God, not agreeing to angels, no not to the flesh of Christ, exalted above men and angels. For the virtue to renew or regenerate, is not in it, as in a subject, but in the godhead of the Son. The second caution is, that grace is not inseparably annexed, and tied, to the word preached, for to some it is the savor of death, to death. The third is, that the preaching of the word is an external instrument of faith, and regeneration: and the proper effect of it, is to declare, or signify. And it is an instrument: because, when the ministers of the word, do by it signify and declare, what is to be done, and what is the will of God, the spirit of God inwardly enlightens the mind, and inclines the heart to believe, and obey. Hence we learn that it is a magical fiction, to suppose that five words, For this is my body, should transubstantiate the bread, into the body of Christ. Secondly, we learn, that the Sacraments do not confer grace, ex opere operato, by the work done. For the word and Sacraments, are both of one nature (Sacraments being a visible word.) Now the word, and the preaching of it, does not confer grace, but only declare what God will confer. Thirdly, by this it appears, that charms or spells, have not force in them to cure diseases, and to work wonders, but by Satanic operation. For the best word of all, even the word preached, has it not. Lastly, we are here to be put in mind, that we lose no time in hearing of the word; for it is a means whereby we are cleansed and renewed. Every branch that brings forth fruit, God purges it by his word and other means, that it may bring forth more fruit (John 15).

It is a thing to be observed, that the Apostles at Jerusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministry was powerful among the Gentiles. Therefore, they which have the gift of teaching, by whom also God is powerful in the conversion of sinners, are Ministers certainly called of God. Let them think on this, that utterly condemn the ministry of the Church of England. For many teachers among us, can show both the gift of teaching, and the power, or efficacy of their ministry.

It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the word, namely, to sustain and to uphold the Church, by doctrine, prayer, counsel, good life. Elisha is called of Joash, The chariots and horsemen of Israel (2 Kings 13:4). And the Church of God upon earth, is called the Pillar and ground of truth, in respect of the Ministry of the word (1 Timothy 3:15).

Again, in that all ministers in their places (according to the measure of gifts received) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatever. It is the praise of John the Baptist, that he was not as a reed shaken of the wind (Matthew 11:7). All believers are to stand fast in temptation, against their spiritual enemies (Ephesians 6:13), and this they shall the better do, if they be directed by the good example of their teachers.

Thirdly, in that Ministers are pillars, we are taught to cleave to them, and their ministry, at all times, in life and death. For we are living stones in the temple of God, Christ is our foundation, and they be pillars to hold us up: and therefore not to be forsaken (Deuteronomy 12:19).

Furthermore, Paul at this time was not accounted a pillar: for he says thus, James, Cephas, John, are accounted pillars; as who should say, I am accounted none. Thus Paul goes through good report, and evil report, and is content to be despised.

Lastly, the example of concord among the Apostles is to be observed: in that they give the right hands of fellowship one to another.

10 Warning only that we should remember the poor: which thing also I was diligent to do.

In these words, Paul sets down the fourth and last sign of his approbation at Jerusalem, on this manner. At my departing the Apostles warned me to remember the poor, and of no other thing did they give me warning: therefore there was a full and perfect consent between us.

In the words, two things are set down, the apostolic warning, and the practice of it by Paul. The warning in these words: "Warning only that we should remember the poor." In them three points are to be considered. The first, that the church of Jerusalem is in extreme poverty. And the causes of it may be two. The first, because the poorer sort received the Gospel: thus it was in Corinth (1 Corinthians 1:26), "not many wise according to the flesh, not many mighty, not many noble." The like we see in experience at this day: the poorer sort among us do more heartily receive it than they of the richer sort. By this we are taught, that we may not fix our love, and our confidence upon riches: and they that buy, must be as though they bought not, and they that possess, as though they possessed not, because riches steal away the heart. The second cause of their poverty was, that they were deprived of their riches for the profession of the name of Christ (1 Thessalonians 2:14; Hebrews 10:34). Here we are taught to sit down, and to reckon what the profession of Christ will cost us to the utmost: and we must put this in our account, that we must be ready, and willing to part with the dearest things in the world, for the name of Christ. And this reckoning and resolution must we daily carry about with us.

The second point is, why the church of Jerusalem must be relieved by the Gentiles, considering by God's law (Deuteronomy 15:11) every place must relieve its own poor. Answer: we are first of all, debtors to our own poor, and they must first be relieved: this done (in the case of extreme necessity) we are debtors to the poor a thousand miles off. And in this case, did the Apostles crave relief of the Gentiles, for them of Jerusalem.

The third point is, that the Apostles themselves are careful for the gathering of relief. Hence we learn, that it is the office of pastors and teachers, not only to preach and dispense the word, but also to have care of the poor: and this care is to be showed in exhortation, counsel, oversight. As for the administration and execution of matters belonging to the poor, it belongs to others. If the Apostles at any time gathered, carried, and dispensed relief, it was because the church was not yet founded, and planted, and therefore there was no other to do it.

Now I come to the practice of Paul, in these words: "Which thing also I was diligent to do it." Here first let us mark, that Paul who had spoiled and made havoc of the church of Jerusalem, now gathers relief, and (as we say) begs for it: and, no doubt, the rather that he may make some recompense for the wrong he had done. By his example we are taught to make satisfaction for all injuries and hurts done to others, and that to the utmost. He that steals, according to the quality of his theft, must restore either twofold, or fourfold (Exodus 22:7); he that maims a man must pay for his healing, and for his resting, that is, for the loss of his labor (Exodus 21:19). Daniel says to Nebuchadnezzar, "O King, break off your sins with acts of charity" (Daniel 4:24), that is, whereas you have been given to cruelty, and oppression, cease to do so any more, and make some recompense by giving of alms. David says, it is the property of a wicked man, to borrow, and not to repay (Psalm 37:21). Satisfaction, recompense, and restitution, is the way to life by the appointment of God (Ezekiel 18:7 and 33:15). "If you restore the pledge, and repay that which you have robbed, you shall live, and not die." The Lord says, "Are the treasures of wickedness yet in the house of the wicked?" and he adds, that he will not justify the false balance (Micah 6:10-11). Zacchaeus, in his conversion for known wrongs, restores fourfold: and for his unknown wrongs he gives half his goods to the poor (Luke 19:7).

Let usurers, engrossers, and all that oppress, or deal deceitfully, remember this; and begin to make conscience of this duty of satisfaction, or restitution. And that it may the better be practiced, I will further set down five points.

The first is, who must satisfy and restore? Answer: he that is the cause of any wrong, or loss to others: and all they that are accessories. Men may be accessories many ways, by commandment, by counsel, by consent, by partnership, by receiving, by silence when a man ought to speak, by not hindering when he ought to hinder, by not manifesting that which we ought to manifest.

The second is, to whom must restitution be made? Answer: to him that is wronged, and bears the loss, (if the party be known and alive:) if he be dead, to his heirs: if all be dead, to the poor. If the person wronged be not known to us (as often it falls out) then restitution is to be made to the church, or commonwealth, and restitution is to be turned into alms for the poor (Daniel 4:24). Moreover, if both the giving and the receiving of a thing be unlawful, as in bribes, and simoniacal gifts; restitution is not to be made to the giver, but, as before, it is to be applied to common use, especially to relief.

The third point is, what must be restored? Answer: the things which are of us unjustly received, or detained, either known to us, or unknown. If they be known, they are in their own kind to be restored, or in value (Exodus 21:19). If the party, who is to restore, be in extreme poverty, and has not wherewith to make recompense, he must do that which he can, that is, he must show a ready and willing mind: and this is done by confession, and by craving of pardon. If goods to be restored, be for their value and quantity unknown, then restitution must be made according to the judgment, and discretion of them that are wise.

The fourth point is, touching the time when? Answer: in respect of preparation of mind, we must presently satisfy: yet not in respect of execution. For the act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreme need: if upon present restitution, life, goods, or good name, be endangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certen must first be restored, and things vncerten after. Among things certen, that is, which certenly belongs to an other, things bought and not delivered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and qualitie be vncerten, the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craued. Againe, in restitution warines is to be used, least by supplying the losses of other men, we make to our selues the losse of good name.

Againe, in Pauls practise we see an earnest care and diligence to prouide for the poore. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministred to the Saints at Jerusalem, and withall that he gaue himselfe no rest in this dutie, till he had sealed this fruit to them, that is, till he saw it done according to his desire. His example must be followed of vs. It is not enough for vs to give good words, and to wish well, but we must in our places and callings, doe our endeauour that releefe may euen be sealed to our poore. And there be many reasons to mooue vs. First, let vs consider that the charge was very great, to maintaine the altar of the Lord in the old Testament with sheepe, and oxen, and offerings of all kinds: and now in the new Testament the poore come in the roome of the Altar. Secondly, the poore represent the person of Christ; and in them he comes to vs, and says, J am hungrie, I am sicke, I am naked, I am harbourlesse: therfore, looke what we would doe to Christ, the same must we doe to them. Thirdly the poore have title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and use them, according to his appointment. And his will is, that part of our goods be given for the releefe of the poore. If this be not done, we are theeues in respect of the goods we possesse. Lastly, mercie or the bowels of compassion in vs, is a pledge, or an impression of the mercie that is in God, towards vs: and by it we may knowe, or feele in our selues, that mercie belongs to vs. Thus we see, what is our dutie: nowe let vs consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backeward and slacke in this dutie. And the cause is, that we doe not heartily give our selues to Christ: and this makes vs to be so slacke in giving our goods to the poore, 2. Cor 9:5. Againe, we commonly liue (as it were) without a law. We doe not with Dauid, set the laws of God before vs, Psal. 119. v. 168. Neither doe we apply our hearts to his statutes, v. 112. For then would we with Dauid, make haste to keepe the commandements of God, v. 60. Specially this great commandement of releefe: and the rather, because the obseruing of it, is the inriching of vs all.

Lastly, let vs marke, that Paul being warned of the Apostles, was diligent to doe that, whereof he was warned. The like must we doe. It is not sufficient to heare, but beside this, there must be in vs a care and diligence to doe and practise that which we heare. For this is to build upon the rocke. And it is a common fault, to heare much, and doe little. Ezech. 33. 24.

v. 11. And when Peter was come to Antioch, I withstood him to his face: for he was to be blamed.

In these words Paul propounds the second answer, which he makes to the obiection, mentioned in the beginning of the chap. to this effect. Though the church glorifie God for you: yet wil not the Apostles do it: because you are contrary to thē. Here Paul answers, that there was indeed a dissention between him and Peter, when he withstood Peter to his face at Antioch: but the fault was not his, but Peters, who was wholly to be blamed.

For the better vnderstanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to shewe what agreement there was betweene Paul, and the rest of the Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceiued, who thinke, that the Apostle Peter was not reprooued, but some other of that name. The second point is, who resisted? Answer. Paul: and that not for shewe and fashion, but in truth, and good earnest. And this appeares, because in the words following, he sets downe a waightie and vrgent cause of his reproofe. Therefore Ierom and others are deceiued, who thinke that Paul reprooued Peter in shewe and appearance, and not in good earnest. The third point is, what was Pauls minde and meaning, in resisting of Peter? Answer. To doe his office. The kingdom of God, and all things pertaining thereto, must have free passage without resistance. The second petition is, Your kingdome come. John the baptist preached thus, Prepare the wayof the Lord, and make his paths straight, Mar. 1. Saint Paul says, Praie that the word of God may have free passage, and be glorified, 2. Thess 3:1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter says, Resist your aduersarie the deuill, strong in faith. 1. Pet 5:9. And thus men that are instruments of euill, are to be withstood. And here Paul, by an holy reproofe, withstands Peter for his bad example.

In Paul, here first we may behold an example of true virtue, in that he resists evil, to the uttermost of his power, following his own rule, Abhor that which is evil, and cleave to that which is good (Romans 12:9). Have no fellowship with the unfruitful works of darkness, but rather reprove them (Ephesians 5:11). In like manner must every one of us resist evil; first, in himself, and then in them that appertain to him. Therefore Paul says to all, Put on the armor of God, that you may resist (Ephesians 6:13). Here 2 things may be demanded: first, what must we resist? Paul answers again, principalities, and powers, and spiritual wickednesses: that is, the devil, and all his angels. It may be said, we have no dealing with them, for they are not accustomed to appear to us. Answer: That the devil comes not to us visibly, but in the persons of evil men, and in the bad examples of all men. This made Christ say to Peter (Matthew 16:23), Come behind me, Satan, for you are an offense to me, when Peter would have dissuaded him from going to Jerusalem. Again, it may be said, in what things must we resist them? Paul answers, In heavenly things, verse 12, that is, in things which pertain to God's kingdom, and concern either the salvation of our souls, or the worship of God. For the devil seeks by all manner of evils, to hinder these good things. Moreover, this duty of resisting evil is so necessary, that we must resist sin, if need be, to the very shedding of our blood (Hebrews 12:4).

Again, we have in Paul an example of boldness and liberty in reproving of sin. This was a thing commanded to the prophets and apostles (Isaiah 58:1): Cry and spare not, lift up your voice like a trumpet, show my people their transgression. (Jeremiah 1:17): Truss up your loins, arise and speak to them all that I command you: be not afraid of their faces, lest I destroy you before them. Like liberty may the ministers of the word use, observing Paul's rule (2 Timothy 1:7): God has not given us the spirit of fear, but of power, and of love, and of a sound mind. Where he sets down three caveats. First, that this liberty in reproving, is not the fruit of a bold and rash disposition, but it is a fruit of God's spirit, and so to be acknowledged. Read Micah 3:8. The second, that the use of this liberty is to be ordered by a sound mind, whereby we are able to give a good account of our reproofs, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with love: that they tend to the good and salvation of them that are reproved. These caveats observed, liberty in reproving shall never want its blessing (Isaiah 50:7).

Thirdly, here is an example in Paul, of an ingenious and honest mind. When he sees Peter do amiss, he reproves him to his face. Contrary to this, is the common practice in backbiting, whispering, and tale-bearing, whereby it comes to pass, that when a man is in fault, every man knows it, save he which is in fault. This vice the law of God expressly forbids (Leviticus 19:16). And it is the property of a good man, not to take up a false report (Psalm 15). And David reproves [reconstructed: Saul] because he did but lend the ear to tale-bearers saying, why do you give ear to men's words that say, behold, David seeks evil against you? (1 Samuel 24:10).

In Peter, who when he was reproved made no reply, we see an example of patience and humility, whereby he humbled himself before the reprover, when he was convicted of an offense. The like was in David when he said, let the righteous smite me (Psalm 141:5).

Whereas Paul says, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men even the chief Apostles are subject to err, and be deceived. It may be said, how then may we trust them in their writings. I answer, while they were in delivering any thing to the Church, whether it were by sermon, or writing, they were guided by the infallible assistance of the spirit, and could not err. Otherwise they might err, when they were out of this work, in mind, will, affection, or action. Thus Jonah, when he saw that Nineveh was not destroyed, was impotent in his anger. Nathan was deceived in giving advice to David, touching the building of the temple (2 Samuel 7). The Apostles at the ascension of Christ, still dreamed of an earthly kingdom, saying, When will you restore the kingdom to Israel? (Acts 1). And Peter being bidden to arise, and eat of things forbidden by the ceremonial law, said, Not so Lord (Acts 10:14).

Thus then, if Peter was subject to error, the pretended successors of Peter, namely, the bishops of Rome, cannot be free from error. It is alleged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruin of doctrine, if it had not been prevented. Therefore, the error that was in act, if we respect the event, was in doctrine. Again, I answer, that an error in action, presupposes an error in mind, or at the least, some ignorance: because the mind is the beginning of the thing done. Thus all sinners, are called ignorant persons (Hebrews 5:2). And it seems that the error of Peter was, that of two evils, it was the best to choose the less: that is, to choose rather to offend the Gentiles, than the Jews, to whom he was an Apostle specially appointed.

Here again we miserable wretches are taught to watch and pray, that God would not lead us into temptation: considering most excellent men are subject to falling. And men must be warned not to abuse Peter's example in bolstering themselves in their naughty ways: by saying, we are all sinners, that the best man alive is a sinner, that the just man falls seven times a day. For the place in the Proverbs 14:16 is spoken of affliction and not of sin: the just man falls seven times, that is, he falls into manifold perils. And further, we should not only consider the faults of just men, but also their conversion and repentance. And again to sin and to commit sin are two diverse things. Though the godly sin yet do they not keep a course in sinning and go on from sin to sin.

v. 12. For before certen came from James, he ate with the gentiles: but when they were come, he withdrew himselfe, fearing them that were of the circumcision. 13. And other Iewes dissembled likewise with him: in so much that Barnabas was brought into their dissimulation also.

The Apostle has propounded his second answer in the former verse: now he proceedes to make a declaration of it. And first, he sets downe the cause why Peter was reproued, and the manner of reprofe. The cause is the 12 and 13. verses, namely Peters sinne. And this sinne is set forth by foure things. By the name of the sinne, the matter of the sinne, the cause of the sinne, the effects of the sinne.

The name of the sinne is noted, when Paul says, And other Iewes dissembled likewise with him. v. 13. where I gather that Peters sinne was Simulation. Simulation of it selfe is a thing indifferent, and according to circumstances is either good, or euill. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signifie something either by word or deede, that is onely beside the truth, and not contrarie to it. This was the Simulation of Ioseph, who carried himselfe as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emaus, made as though he would have gone further, Luk 24:28. Thus Paul among the Iewes, plaid the Iewe, 1. Cor 9:20. Vnlawfull Simulation is that, when something is signified, or fained against the truth, or to the preiudice of any. Of this kind was the simulation of Peter, which tended to the preiudice of the Gospel, and to the offence of the Gentiles.

The second point is, the matter of the sinne, or the sinne it selfe, which was on this manner. First, among the Gentiles at Antioch, he vss Christian libertie, in eating things forbidden by the ceremoniall law: yet after the comming of certen Iewes from Ierus[•]lem, he seperates himselfe from the Gentiles, and plaies the Iewe among the Iewes. Like to this, was the halting of the Israelites betweene God and Baal. 1. King. 18. 21. and the practise of sundrie men, who are Protestants with vs, and yet in other countries goe to Masse: and the practise of our people▪ who change their religion with the times.

Here we see the great weaknesse of Peter, in that upon a very little occasion, and that presently, falls away from his profession to his old course. In him we may behold our own weakenesse, and consider what we are like to doe in like case. We nowe professe the Gospell of Christ: yet if any occasion were offe[•]ed, it is to be feared, that many of vs would be easily mooued to returne to our old prophanenesse, and to the superstition of poperie. But for the staying and the better establishing of our mindes, let vs alwaies remember, that they shall perish, who withdraw themselues from their faith, profession, and obedience, which they owe to God, Heb 10:38. Psal 73:27.

Againe, here it must be obserued, that Paul in describing the sinne, expresss two actions, his eating with the Gentiles, and his seperation from them, the first good, and the latter euill. The beginning of his action was good, but the end of it was naught. The reason is this: the man regenerate is partly flesh, and partly spirit: and hereupon it is, that when we will that which is good, we cannot accomplish it, and euill is present with vs. The child of God is like a lame man, that goes the right way, but yet halts at euery step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seekes the blessing for Jacob: that is a worke of the spirit: but shee seekes it by lying, that is from the flesh: Peter eates with the Gentiles, that is from Christian libertie: he after seperates himselfe, that is from corruption. Thus we see that the best workes are imperfect, & mixed with corruption: and that for the best workes we must humble our selues, and seeke pardon; not in respect of the goodnesse of the worke, but in respect of the defect thereof.

It may be demanded, how the acte of Peter should be a sin, considering he did onely abstaine from certaine meates, that he might auoide the offence of certen Iewes? Answer. The fact of Peter considered by it selfe, is not a sinne: for Paul did the like in playing the Iewe: but the circumstances make it a sinne. For first of all, Peter does not onely abstaine from meates forbidden by the ceremoniall lawe, but also he withdrawes himselfe from the companie of the Gentiles, and keepes company apart with the Iewes. Secondly, he abstaines not among the Iewes at Jerusalem, but at▪[•]n[•••]ch among the Gentiles, where a little before, he had openly done the contrarie, in using his Christian libertie. Thirdly, he used this abstinence, when certen Iewes c[•]m: from Jerusalem, to search out the libertie of the Gentiles. Fourthly, while Peter seekes to auoid the small offence of some Iewes, he incurres a greater offence of all the Gentiles. Lastly, this acte of Peter, did tend to the ouerthrowing of Pauls Ministerie, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes vnlawfull, that was otherwise lawefull, being simply considered by it selfe. Here it may be demanded, what Peter should have done? Ans. He shoul have openly withstood the Iewes, that came from Jerusalem: as Paul withstood them that vrged the circumcision of Titus: Or againe, before he had plaid the Iew, he should have aduertised the Gentiles, that for a time he was to yeeld to the infirmitie of some Iewes.

In Peters example, we are taught, that we must not offend God, though all the world be offended. Lesse offences must give place, when the great offence is at hand: that is, when god is dishonoured, and the very least part of his trus is suppressed.

The third point to be considered, is, the cause of the sin of Peter: and that was the fear of the offense of the Jews. Here two questions are to be handled. The first, how Peter's fear should be a sin? Answer: There is a natural fear created by God, and placed in the heart of man. This fear of itself is good. Nevertheless by the corruption of nature it becomes evil. And it is made evil two ways. One is, when men fear without cause, as when the disciples fear Christ walking upon the sea, and fear drowning when Christ was in the ship with them. The other is, when there is no measure in fear. As when men so fear the creature, that they neglect their duty to God. This was Peter's fear, and it was a sin in him. For God is to be feared, simply because he is Lord of body and soul, and can destroy both: and he is to be feared for himself, whereas every creature is to be feared in part only, and for God (Romans 13:3-4). By this we are taught, daily to accustom ourselves in our hearts to fear God above all things.

The second question is, how Peter could have the fear of God, considering he feared men more than God, at the least in this one action? Answer: There are three kinds of fear. One is, without all sin: this was in Adam, and in Christ. The second is, altogether sinful, in the wicked and ungodly, because it is severed from faith, and obedience: as when there is a fear of men, without the fear of God. The third is, a mixed fear, in them that are regenerate, in whom the fear of God is joined with the corrupt fear of man. And in this mixture sometimes the one prevails, sometimes the other. And this fear was in Peter: in whom at this time the carnal fear of man, prevailed against the true fear of God.

Paul notes fear to be the cause of Peter's sin, that he may thereby signify to us, what kind of sin it was, namely, a sin not of malice, but of infirmity. A sin of infirmity is, when there is a purpose in the heart not to sin: and yet for all this, the sin is committed, by reason the will is overcarried by temptation, or by violence of affection, as by fear, anger, lust. Thus Peter sinned. And let it be remembered, that to sin of infirmity is properly incident to such as be regenerate, as Peter was. Every wicked man makes his sin his infirmity: fornication is the infirmity of the fornicator, drunkenness the infirmity of the drunkard, etc.: but it is false which they say. For they sin with all their hearts when they sin.

The fourth, and last point is, the effect of Peter's sin, in drawing the Jews, and Barnabas, to the like dissimulation. Here we see the contagion of evil example. And hence we learn, that ministers of the word must of necessity join with good doctrine, the example of good life. For first of all, it is the express commandment of God (1 Peter 5:3): Be patterns of the flock. (1 Timothy 4:12): Be an example in word, conduct, love, spirit, faith, purity. (Philippians 4:8): What you have seen in me, that do. (Matthew 5:16): Let your light so shine before men, that they may see your good works. Secondly, practice in the minister is a part of his teaching. For the multitude do not make so much of what men say, as what men do. Herod did many things, not because John the Baptist was a good minister, but because he was a good man (Mark 6:20). Thirdly, ministers have not the presence and protection of God, unless their lives be virtuous and godly. If you turn, you shall stand before me (Jeremiah 15:19). God reveals his secrets to the prophets his servants (Amos 3:7). Lastly, fearful judgments of God belong to ministers of wicked lives. Destruction befalls the sons of Eli and their families, because they by lewd example made the people of God to sin (1 Samuel 2:24). The like befell the sons of Aaron for their presumption.

Again, all superiors are warned to go before their inferiors by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would have destroyed him, by reason of the bad example in his own family, namely, the uncircumcision of his child. David, for his evil example, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of God's judgment against sin (2 Samuel 12:14).

Here again we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Jews, all together are deceived, and Paul alone has the truth. Panormitane says, that a layman bringing Scripture, is to be preferred before a whole Council. Paphnutius alone had the truth, and the whole Council of Nicaea inclined to error.

14 But when I saw that they went not with a right foot to the truth of the Gospel, I said to Peter before all men: If you being a Jew live as the Gentiles, and not like the Jews, why do you constrain the Gentiles to do like the Jews?

In these words, Paul sets down the reproof of Peter, and the whole manner of it. In it, many points are to be considered. The first is, the time of this reproof: and that was so soon as Paul saw the offense of Peter. Here we learn, that we must resist, and cut off the first beginnings of temptation, of sin, and of superstition, because we are prone to evil: and therefore if it once set footing in us, it will take place.

The second point is, the foundation of the reproof in these words [when I saw,] and that is a certain knowledge of Peter's offense. Here we are to take notice of the common fault, and that is, that we are used to censure, and condemn men specially public persons, upon suspicions, and conjectures, and hearsay. Whereas we should not open our mouths to reprove, till we have certain knowledge of the fault. Moreover, public persons, as magistrates and ministers, have their privilege, that an accusation is not to be received against them, without there be a proof by two or three witnesses (1 Timothy 5:20).

The third point is, the fault reproved, which is here expressed by another name, not to walk with a right foot to the truth of the Gospel: that is, not to converse with men, and to carry himself so, as he may be suitable to the sincerity of the Gospel, both in word, and deed.

Here is a notable dutie set downe for all men, To walke with an euen foote according to the truth of the Gospel: and this is done, when in word and deede, and euery way, we ascribe all the good we have, or can doe, to grace, to mercie, and to Christ: when againe, in word, and deede, and euery way, we give all thanks to God, for grace and mercie by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who ioyne Christ and workes in the cause of our justification, and salvation. The second, are carnall Protestants, and all other sorts of men, that professe the name of Christ, and withall challenge to themselues a libertie to liue as they list. For they walke contrarie to the Gospel, disioyning justification, and sanctification, faith, and good life, remission of sinne, and mortification. This is the rife and common sinne of our daies. We are light in the Lord, but we walke not as children of light. We are content to come to the marriage of the kings sonne, but we come not with the marriage garment. It is to be feared, this very sinne will banish the Gospel, and bring all the iudgements of God upon vs. Let vs therefore, repent of our vneuen and haulting liues: and preuent the Lords anger, by walking worthie the Gospel of Christ.

It will besaid, how must we performe this dutie? Ans. Two rules must be remembred. The first is, that we must have and carrie in vs a right heart. For the want of this was Simon Magus condemned, Act 8:21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our own hearts, we abase our selues under all creatures upon earth, and that for our offences: when againe, in the affection of our hearts, we exalt the death, and blood of Christ, above all riches, above all honours, above all pleasures, above all ioyes, and above all that heart can thinke, or tongue can speake. The honest heart is, when we carrie, and cherish in our hearts the setled purpose of not sinning: so as if we sinne at any time, we may in the testimonie of a good conscience say, that we sinned against our purpose. The second rule is, that we must make straight steppes to our feete, Hebr. 12. 13. And that is done, when we endeauour to obey God, according to all his commandements, Psal 119:6. and also, according to all the powers of the inward man, that is, not onely in action, but also in will, affection, and thought. Let vs also applie our hearts to the doing of this, least if we come to the marriage of the kings sonne without the garment of a right heart and life, we heare the sentence, Binde them hand and foote, and cast them into vtter darknes, there shall be weeping and gnashing of tes.

The fourth point is, the place of reproofe: [before all men:] for they that sinne openly to the offence of many, are openly to be reprooued. 1. Tim 5:20.

The fifth point is, concerning the reasons which Paul vss for the restraining of the sinne of Peter. The first is set downe in the 16. verse, If you being a Iew, &c. Here the meaning of some words are to be opened. To Iudaise, or to liue as a Iew, is to obserue (and that necessarily,) a difference of meates, and times, according to the ceremoniall law of Moses. To Gentilize, or to liue as a Gentile is to use meats, and drinks, and times, freely without difference. Peter is said, to compell the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles neuer erred, in teaching and deliuering any thing to the church of God: this is a principle:) therefore he constrained them by the authoritie of his example: whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie.

The first reason then is framed thus: If you being a Iew, vsest to liue as the Gentiles, you maist not by your example compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies: but you being a Iew, vsest to liue as the Gentiles: therefore you maist not compell the Gentiles to liue as Iewes.

Here first, let vs obserue the force of euill example: it compells men to be euill. Therefore let all superiours, Magistrates, Ministers, and all gouernours of families, looke to their examples. For if they be euill, they constraine others also to be euill.

Here againe, we see what wonderfull subiection the ancient believers yeelded to the ministerie of the word. For if the actions of the Apostles compelled men to do this or that, what then did their doctrines, and heauenly exhortations do? When John the Baptist preached, the kingdome of heauen suffered violence, and the violent tooke it to themselues. When the disciples preached in Iewrie, they saw Satan falling downe from heauenlike lightning. The weapons of Paul were spirituall, to cast downe holds, and to bring euery thought in subiection to God. Here, the fault of our time is to be considered. We have the forme of godlines, in hearing and in outward profession, but we want the power of it. For we doe not in heart yeeld subiection by suffering our selues to be vrged, and compelled to obedience by the authoritie of the ministerie.

Thirdly, here we see wherein stood Peters sinne: namely, in that he constrained men to a necessarie obseruation of the Ceremoniall law: by his example binding the Gentiles to the doing of that which the Gospel has made free. Therefore great is the wickednes of the Romane religion: in that it placs a necessitie in many things, in the use whereof. Christ has procured vs an holy, and Christian libertie. In this respect the vowes of perpetuall continencie of pouertie, and regular obedience, are falsly tearned states of perfection: and are indeede estates of abomination.

15 We which are Iewes by nature, and not sinners of the Gentiles: 16 Know that a man is not justified by the workes of the law, but by the faith of Jesus Christ: which (I say) have believed in Jesus Christ, that we might be justified, by the faith of Jesus Christ, and not by the works of the law: because by the workes of the law, no flesh shall be justified.

Here Paul laies downe the second reason of his reproofe; it is framed thus. That, which we defend, both in judgment, and practise, that must we vrge, and not the contrarie: but justification by faith without workes we defend both in judgment, and practise: therefore we must vrge it, and not the contrarie, namely, the necessarie obseruation of the law.

The major is wanting: the minor is expressed in verse 16, and it is amplified by an argument of things diverse, thus: Though we be Jews, to whom the law was given: yet we forsake the law, and look to be justified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the Psalm: verse 16, by the works of the law, no flesh shall be justified.

Here two points are to be handled. One, of the distinction of the Jews and Gentiles: the other, of justification.

Touching the distinction of Jews, and Gentiles, sundry points are to be handled. The first — what is the cause of this distinction. Answer: The good will and pleasure of God. Moses says, God chose the Israelites above all nations (Deuteronomy 7:6); he loved them (Deuteronomy 10:15); when he [reconstructed: divided] the nations, Jacob was his portion (Deuteronomy 32:8). He knew them above all nations, says Amos (Amos 3:1). And he chose them, because he loved their fathers (Deuteronomy 4:37). Hence we gather, the free election of God: and that they are deceived, who think, that there was no difference of Jews and Gentiles in respect of God, but in respect of themselves: because the one embraced Christ, the other refused Christ. But there cannot be a refusal, where the Messiah was not known: and among the Gentiles he was not so much as named (Romans 15:20).

The second point is, wherein stands the difference of Jews and Gentiles. Answer: Here the Jews are opposed to sinners of the Gentiles: and therefore by the Jews, are meant a holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other profane: the one in the covenant, the other out of the covenant (Romans 9:4-5; Psalm 147:20). Here two errors must be avoided. One, that the difference lay in earthly things: which is not true. For the law was given to the Israelites: and it was a schoolmaster to Christ (Galatians 3), and, an introduction to a better hope (Hebrews 7:19). The second error is, that they differed only in this, that Christ was more plentifully and fully revealed to the Jews: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ (Ephesians 2:12); and they were left to themselves, to walk in their own ways (Acts 14:16).

The third point is, how long this difference endured? Answer: Till the death of Christ. For the disciples were forbidden to go into the way of the Gentiles (Matthew 10:5). And Christ says, that he was not sent, but to the lost sheep of the house of Israel (Matthew 15:22). It may be objected, that here we see the difference of Jews, and Gentiles, is standing, long after the ascension of Christ. Answer: Christ in his death did fully merit the abolishment of this difference (Ephesians 2); nevertheless the execution of this abolishment was by degrees: and it was at this time begun by the ministry of the Apostles, yet not accomplished.

The last point is, that the Jews are a holy people by nature: not because holiness is conveyed to them by generation, but because even from their beginning, and birth, by virtue of the covenant, they are holy. If the root be holy, the branches are holy (Romans 11:16). If either of their parents believe, their children are holy (1 Corinthians 7:14). In a civil contract, the father and his heir make but one person, and the father covenants for himself, and his posterity: even so, in the covenant of grace, he believes for himself, and withal makes his posterity partaker of the said covenant: and thus the posterity becomes holy. It may be objected, that whatever is born of flesh is flesh. Answer: The parent sustains a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, having with Adam's nature, Adam's corruption. Again, he is to be considered as a believer: and thus albeit he does not propagate his faith and holiness to his child, yet by means of his faith, his child is in the covenant, and consequently is to be accounted holy in the judgment of charity, till God manifest the contrary. Again, it may be objected, that if the children of believing parents be born holy, they want original sin. Answer: The children also sustain two persons. First, they are to be considered as children of the first Adam: and thus they are conceived and born in sin, and are children of wrath. Again, they are to be considered as children of believing parents: and thus by means of the covenant, they are children of God; and original sin which is in them is covered from their first beginning, and not imputed to them.

The use: There was no absolute necessity of circumcision. For they which died before the eighth day, were born holy, and consequently, in the covenant: and therefore might be saved. And thus baptism was not of absolute necessity: for the children of believers are born holy and Christian: and therefore dying in the want of baptism, may for all that be saved. The seal of the covenant is not of like necessity, with the covenant itself.

Secondly, here we learn, that it is not the act of baptism to confer the first grace: but only to confirm, and seal it to us. Adoption, and life begins not in baptism, but before. If the root be holy, the branches springing from there are holy. We are born Christians, if our parents believe, and not made so in baptism.

Lastly, if we be born holy: it is our shame that we have made no more progress in holiness, than we have done: the most remain ignorant, and unreformed; and they of the better sort, either stand at a stay, or go backward.

The second point is, concerning justification in verse 16, of which sundry things are there propounded. And first, I will begin with the name. The word, Justify, is borrowed from courts of judgment, and signifies a judicial act. Sometimes it is put for the action of the judge, and then it signifies to absolve, or to pronounce innocent. Thus Paul says (Acts 13:39): That we are justified from all things, from which we could not be justified by the law of Moses, that is, absolved, or cleared. Again, he opposes justification to accusation, and condemnation (Romans 8:33). Now the contrary to condemnation, is absolution. Sometimes again, the word justify, signifies the act of the party judged, or of the witnesses: and then it imports as much, as to give testimony, or to declare and approve. Thus James says, Abraham was justified by works (James 2:22): that is, declared, and approved to be a just man by works. In the former signification is the word used, where the Holy Spirit delivers the doctrine of justification, as in this place.

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

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

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

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

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

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

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

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

Thus we see what the obedience of Christ is. And here two errors must be avoided. The one is of some Protestants, less dangerous, yet an untruth — namely, that we are justified, only by the Passion of Christ. But if this were so, we should be justified without fulfilling the law — for (as I have said) we owe to God a double debt: one by creation, namely, the fulfilling of the law in all things, from our first beginning; the second, since the Fall of Adam, namely, a satisfaction for the breach of the law. Now the Passion of Christ, is a payment of the second debt, but not of the first — whereas both must be answered. For cursed is he that does not continue in all things written in the law, to do them. The Passion of Christ procures deliverance from hell, but alone by itself considered, it does not purchase a right to eternal life.

Objection 1: Christ fulfilled the law for himself — therefore his Passion alone serves for our justification. Answer: Christ as man fulfilled the law for himself, that he might be in both natures a holy high Priest, and so continue. Nevertheless as Mediator, God and man, he became subject to the law — in this regard he did not fulfill the law for himself, neither was he bound so to do.

Objection 2: That which Christ did, we are not bound to do — but Christ (say some) fulfilled the law for us — therefore we are not bound to fulfill the law. Answer: That which Christ did, we are not bound to do, for the same end, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for us — and so do not we fulfill the law, but only in way of thankfulness, for our redemption.

Objection 3: The law does exact both obedience, and the penalty also. Answer: In the estate of innocence the law threatened the penalty, and it only exacted obedience. Since the fall, it exacts both obedience, and the punishment. The threatening of the law exacts the punishment; the precepts exact obedience. Objection 4: "By the blood of Christ we have entrance into the Holy place" (Hebrews 10:19). Answer: By the blood of Christ, we are to understand the Passion — and the Passion may not be severed from active, and voluntary obedience. For Christ in suffering obeyed, and in obeying, suffered. And (as Chrysostom says) the Passion is a kind of action. Christ in the oblation of himself did not only offer to God his Passion, but also prayers, which are no passions (Hebrews 5:7).

The second error is of the Papists, who teach, that the thing by which, and for which, a sinner is formally justified, is remission of sins, with inherent justice infused by the Holy Ghost. But this cannot be. For inherent justice, and justification, are made distinct gifts of God. Paul says, Christ is made to us of God, wisdom, justice, sanctification (1 Corinthians 1:3). Again, "But you are washed, you are justified, and sanctified" (1 Corinthians 6:11). Secondly, the justice whereby a sinner is justified, is revealed without the law (Romans 3:21). Now inherent justice, or the habit of charity, is revealed by the law — and the obedience of Christ, is the only justice revealed without the law. For it is a justice imputed that the law never knew — and in this obedience, Christ performed the law, and more too. For he died for his enemies, and so loved his neighbor more than himself. Thirdly, God is not only a justifier, but also just in justifying (Romans 3:26), because he justifies none but such as bring to him a true and perfect justice, either in themselves, or in their Mediator (Proverbs 17:15). Now this inward, and inherent justice is not such. For it is imperfect, because it is increased (as they teach) by a second justification, and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousness of a good conscience is an excellent grace, and gift of God — but by it we are not justified (1 Corinthians 4:4). Lastly, a close error is to be noted in this Popish doctrine of justification. For in Popish learning remission of sins, is not only an abolishing of the guilt, and the punishment, but also of the corruption of sin — so as the party pardoned, and justified, has nothing in him, that (as they say) God may justly hate. And yet Paul, justified, and regenerate, says otherwise of himself — that sin dwells in him, and that the law of sin rebels in him against the law of his mind, and leads him captive to sin (Romans 7).

The use of the doctrine: first, in that we are justified, by an obedience out of ourselves, we are taught, utterly to deny ourselves, and to go out of ourselves, as having nothing in us whereby we may be saved. Here is the foundation of the denial of ourselves. Secondly, the obedience of Christ must be to us the foundation of our obedience — for he performed all righteousness for us, that we might be servants not of sin, but servants of righteousness in all duties of obedience. And in his obedience we must not only respect the merit thereof, but also his holy example in love, mercy, meekness, patience, etc., and after it, are we to fashion our lives. Thirdly, the obedience of Christ must be the foundation of our comfort. In all dangers, and temptations, we that believe are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certain beasts, when they are pursued, flee the nearest way to their dens, where they hold themselves even to death. Christ in respect of his obedience, is our hiding place (Romans 3:26); he is set forth to the world as a propitiatory. For as the propitiatory covered the Ark, and the Decalogue, so he covers our sins, and he hides our bodies and souls, from the furious indignation, and vengeance of God. Let us therefore by our faith, flee to this our hiding place in the storm and tempest of God's wrath — and let us there live and die. Fourthly, this obedience is the foundation of our happiness. For true happiness is, to be eased of our sins (Psalm 32:1), and this ease we have from Christ (Matthew 11:28). Lastly, the consideration of this obedience, is the foundation of our thankfulness to God. For if we believe that Christ suffered, and fulfilled the law for us, we are worse than beasts, if we do not every way show ourselves thankful for this mercy.

The fifth point to be considered, is the means of justification, namely; the faith of Christ. Of which I consider 3 things. The first, what faith is. The Papists define justifying faith to be a gift of God, whereby we believe the articles of faith to be true, and the whole word of God. But this faith, [reconstructed: the devils have]. Here they allege, that Abraham was the father of all the faithful, and that his faith was nothing else but a persuasion, that he was able to give him a child in his old age. Answer: First, the object of Abraham's faith was double: one less-principal, that he should have issue in his old age: the second, more principal, that the Messiah his Redeemer should descend of his loins. And this was the thing which his faith in the promise of God specially aimed at. I answer again, that Abraham believed not only the power of God (Romans 4:21), but also his will, which he had revealed in the promise, In your seed all the nations of the earth, shall be blessed. Secondly, it is alleged, that Christ in the curing of certain blind men, required no more, but that they should believe his power (Matthew 9:28). I answer, that the end of the miracles of Christ, was to confirm the certainty of doctrine, specially touching his natures, and offices. And therefore a general faith touching the divine power, or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they object, that salvation is promised to general faith (Romans 10:9): If you shall confess with your mouth the Lord Jesus, and believe that God raised him from the dead, you shall be saved. That Peter's faith was general (Matthew 16:16): You are Jesus Christ, the son of the living God. That the eunuch's faith was of the same kind (Acts 8:37): I believe that Jesus Christ is the son of God. Answer: It is a common rule in Scripture, that words signifying knowledge, signify also the motions and good affections of the heart. (Psalm 1): The Lord knows the way of the righteous, that is, knows, and approves it. (2 Timothy 2:19): The Lord knows who are his, that is, he knows and chooses them. (John 17:2): This is eternal life to know you the only God, that is, to know and acknowledge you for our God. If this be true in words of knowledge, then much more words of believing signify the good motions, and the trust of the heart. Thus to believe Christ to be the son of God, in the places before named, is to believe that he is God, and withal to fix our trust on him: otherwise the devils believe thus much. When Thomas had put his finger in the side of Christ, he said, My Lord, and my God (John 20:28). And to this speech of his Christ says, You have seen, and believed. This then is true faith not only to believe that Christ is God, but also that he is our God.

Justifying faith in true manner is defined thus: It is a gift, whereby we apprehend Christ, and his benefits. (John 1:12): to believe in Christ, and to receive Christ, are put both for one. (John 6): faith is the mouth of the soul, whereby we eat the flesh of Christ, and drink his blood. (John 17:8): To receive the word of Christ, to acknowledge it, and to believe it, are put all for one. Paul says, that the Gentiles did apprehend the justice which is by faith (Romans 9:30). Again, that we receive the promise of the spirit by faith (Galatians 3:14).

This apprehension stands in two things. The first is, to know Christ, as he propounds himself in the word, and sacraments. The second is, to apply him and his benefits to ourselves. This application is made by a supernatural act of the understanding, when we believe that Christ with his benefits is really ours. It may be objected, that faith is a certain confidence whereby we believe in Christ: and so it is described even in this text. Answer: 1. Faith, and confidence, properly are distinct gifts of God: and confidence is the effect, or fruit of faith. For Paul says, that we have entrance to God with confidence by faith (Ephesians 3:12). And reason declares as much, for a man cannot put his confidence in Christ, till he be assured that Christ with his benefits are his. We do not rest on his goodness, of whose love we doubt. Secondly, I answer that confidence, being a most notable effect of faith, is often in Scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. For special faith, must have a special, and infallible ground. The grounds are three. The first is this: in the Gospel God has propounded general promises of remission of sins, and life everlasting by Christ, and withal he has given a commandment to apply the said promises to ourselves (1 John 3:23). This is the commandment of God, that you believe in the name of his Son Jesus Christ — and we cannot believe in Christ, till we believe Christ to be our Christ. Now then, a general promise, with a commandment to apply the same to ourselves, is in effect as much as a special promise. The second ground is this (Romans 8:16): the Spirit of God testifies together with our spirit that we are the sons of God. In this testimony, four things must be observed. The first, that it is sufficient to certify and assure us of our salvation. For if the testimony of two or three witnesses establish a truth among men, then much more the testimony of God. The second is, that this testimony may be certainly known, else it is no testimony to us. The third is, that this testimony is found and perceived in the use of the word, prayer, sacraments. The last [illegible], that it is especially given and felt in the time of great danger and affliction. For when by reason of misery and trouble, we know not to pray as we ought, then the Spirit makes request for us with groans that cannot be uttered (Romans 8:26). And in afflictions, Paul says, the love of God is shed abroad in our hearts. Now then, if God gives to them that turn to him a testimony that they are the children of God, they for their parts, are by special faith to believe it. The third ground is this: a special faith may be gathered, partly upon things generally revealed in the word of God, and partly upon sense, observation, and experience — the same things being revealed generally in the word, and particularly by experience. Upon this ground may we truly conclude the forgiveness of our sins, and the salvation of our souls, in this manner: he which believes, has the forgiveness of his sins — but I believe in Christ (says he which believes) — therefore my sins are forgiven me. The major or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimony of the conscience, which is a certain testimony. For Paul says, "This is my rejoicing, the testimony of my conscience" (2 Corinthians 1:12). And the conclusion, is the conclusion of special faith. If this be not a good and sufficient ground, there is almost no special faith in the world.

Lastly, we are to consider the degrees of apprehension, and they are two: there is a weak apprehension, and there is a strong apprehension — that is, there is a weak and a strong faith. The weak faith, and apprehension is, when we endeavor to apprehend. This endeavor is, when we bewail our unbelief, strive against our manifold doubtings, will to believe with an honest heart, desire to be reconciled to God, and constantly use the good means to believe. For God accepts the will to believe for faith itself, and the will to repent for repentance. The reason hereof is plain: every supernatural act presupposes a supernatural power, or gift — and therefore the will to believe and repent, presupposes the power and gift of faith, and repentance in the heart. It may be objected, that in the minds of them that believe in this manner, doubtings of God's mercy abound. Answer: Though doubtings abound never so, yet are they not of the nature of faith, but are contrary to it. Secondly, we must put difference between true apprehension and strong apprehension. If we truly apprehend, though not strongly, it suffices. The palsied hand is able to receive a gift, though not so strongly as another. The man in the Gospel said, "Lord, I believe; help my unbelief" (Mark 9:24) — that is, help my faith which by reason of the smallness thereof may rather be called unbelief, than faith. This is the common faith of true believers. For in this world, we rather live by hungering and thirsting, than by full apprehending of Christ — and our comfort stands rather in this, that we are known of God, than that we know God.

The highest degree of faith is, a full persuasion of God's mercy. Thus says the Holy Ghost, that Abraham was not weak through unbelief, but strong in faith (Romans 4:20). But wherein was this strength? In that he was fully persuaded, that God, which had promised would also perform it. This measure of faith is not incident to all believers, but to the Prophets, Apostles, martyrs, and such as have been long exercised in the school of Christ. And this appears by the order, whereby we attain to this degree of faith. First, there must be a knowledge of Christ; then follows a general persuasion of the possibility of pardon, and mercy, whereby we believe that our sins are pardonable. An example whereof we have in the prodigal child (Luke 14:18). After this, the Holy Ghost works a will and desire to believe, and stirs up the heart to make humble and serious invocation for pardon. After prayer instantly made, follows a settling and quieting of the conscience, according to the promise (Matthew 7:7): "Knock, it shall be opened; seek, you shall find; ask, you shall receive." After all this, follows an experience in manifold observations of the mercies of God, and love in Christ — and after experience, follows a full persuasion. Abraham had not this full persuasion, till God had sundry times spoken to him. David, upon much trial of the mercy, and favor of God, grows to resolution, and says (Psalm 23:6): "Doubtless kindness and mercy shall follow me all the days of my life."

This distinction of the degrees of faith, must the rather be observed, because the Papists suppose that we teach, that every faith is a full persuasion, and that every one among us has this persuasion. Which is otherwise. For certainty we ascribe to all faith, but not fullness of certainty. Neither do we teach, that all men must have a full persuasion, at the first.

The use: if that be the right faith, which apprehends and applies Christ to us, then is it a poor and miserable faith of the Papist, to be baptized, and withal to believe as the church does, when it is not known what the Church believes.

Of the same kind is the faith of the multitude among us, whose faith is their good meaning, that is, their fidelity, and truth in their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last days. For though the merit of Christ be apprehended by faith, yet is not the efficacy of his death: and that appears by the bad and unreformed lives of them that profess the Gospel. Indeed, many say they have and ever had, a strong persuasion of God's mercy: but in the most of them it is but a strong imagination: for their faith was conceived without the word, prayer, sacraments: and it is severed from good life. We are then all of us carefully to seek for this true and lively faith. And the rather, because faith and repentance, are possible to all that by grace do will it. Indeed, they which will to believe and repent, have begun to believe and repent: God accepting the will for the deed (Luke 11:13). And having attained to a measure of true faith, we must go on and seek to justify ourselves: but yet (as Saint James teaches, chapter 2) justify our faith by good works: and then shall our faith be a means to justify us, in life and death.

The second point to be considered concerning faith, is the manner how it justifies. The Papists teach, that it justifies, because it stirs up good motions and good affections in the heart, whereby it prepares and disposes man, that he may be fit to receive his justification: again, because it being an excellent virtue merits that God should justify. But this is false which they say. For if faith justifies by disposing the heart, then there must be a space of time between justification and justifying faith: but there is no space of time between them. For so soon as a man believes, he is presently justified. For every believer has the promise of remission of sins and life everlasting. Again, in the case of justification, Paul opposes believing and doing: faith, and works of the law: faith therefore does not justify as a work, or as an excellent virtue, bringing forth many divine and gracious operations in us. In fact the proper action of faith, which is apprehension, does not justify of itself: for it is imperfect, and is to be increased to the end of our days.

Faith therefore justifies, because it is an instrument to apprehend, and apply that which justifies, namely, Christ and his obedience. As the Israelites stung of fiery serpents were cured, so are we saved (John 3:16); the Israelites did nothing at all, but only look upon the brazen serpent; so are we to do nothing for our justification and salvation, but to fix the eye of our faith on Christ. The bankrupt pays his debt by accepting the payment made by his surety. It is the property of true religion to depress nature, and to exalt grace: and this is done when we make God, the only worker of our salvation, and make ourselves to be no more but receivers of the mercy and grace of God by faith, and receivers not by nature, but by grace, reaching out the beggar's hand, namely our faith in Christ, to receive the gift or alms of mercy.

The last point is, that faith alone justifies. For here Paul says, that we are justified by faith, without the works of the law: and that is as much as if he had said, by faith alone. Some Papists to help themselves translate the words of Paul thus, Knowing that a man is not justified by the works of the law, [Greek text] if not by faith, that is, except faith go withal: then if faith be joined with works, (say they) works justify. I answer, that this manner of translation corrupts the text. For [Greek text] must here be translated, but: as appears by the words following, We have believed in Christ, that we might be justified by faith in Christ without the works of the law. We cannot do more in the curing of our spiritual diseases, than in the curing of the diseases of our body: of which Christ says, Only believe (Mark 5:36). When Abraham abounded both in faith and works (Romans 4), it is said, that he was justified by faith without works.

This doctrine is of great use. First, we learn hence, that a man is justified by the mere mercy of God: and that there is excluded from justification, all merit of congruity, all meritorious works of preparation, wrought by us, all cooperation of man's will with God's grace, in the effecting of our justification.

Secondly, we learn, that a man is justified by the mere merit of Christ: that is, by the meritorious obedience, which he wrought in himself, and not by any thing wrought by him in us. Here then our merits, and satisfactions, and all inward justice, is excluded from the justification of a sinner. To this end Paul says, that we are justified freely by the redemption that is in Christ (Romans 3:24); that we are made the justice of God in him (and not in us) (2 Corinthians 5:21); that he gave himself to deliver us (Galatians 1:4); that he has purged our sins by himself (Hebrews 1:3), and not by any thing in us. Hence it appears, that the Papists err, and are deceived, when they teach that Christ did merit, that we might merit, and satisfy for ourselves: for then we should not be justified by our faith alone.

Thirdly, hence we learn, that a sinner is justified by mere faith: that is, that nothing within us concurs as a cause of our justification, but faith; and that nothing apprehends Christ's obedience for our justification, but faith. This will more easily appear, if we compare faith, hope, and love. Faith is like a hand, that opens itself to receive a gift, and so is neither love, nor hope. Love is also a hand, but yet a hand that gives out, communicates, and distributes. For as faith receives Christ into our hearts: so love opens the heart, and pours out praise and thanks to God, and all manner of goodness to men. Hope is no hand, but an eye that earnestly looks, and waits for the good things, which faith believes. Therefore it is the only property of faith to clasp and lay hold of Christ, and his benefits.

It is objected, that true faith is never alone. I answer thus. Faith is never alone in the person justified, nor in godly conduct: but is joined with all other virtues. Yet in the act, and office of justification, it is alone. The eye in the body is not alone: being joined with all other parts, hand, foot, etc.; nevertheless, the eye in seeing is alone. For no part of the body sees, but the eye.

Secondly, it may be objected, that being justified by faith alone, we are saved by faith alone: and so may live as we please. I answer, faith must be considered as an instrument, or as a way. If it be considered as an instrument to apprehend Christ to our salvation, we are only saved by faith, on this manner. Yet if faith be considered as a way, we are not only saved by faith. For all other virtues and works are the way to life as well as faith, though they be not causes of salvation.

Thirdly, it is objected, that not only faith, but also the sacraments serve to apply Christ: I answer, they are said to apply, in that they serve to confirm faith, whose office is to apply. And here let us take notice of the error of the Papists, who teach that our satisfactions, serve to apply the satisfaction of Christ, and the sacrifice of the Mass, to apply the sacrifice of Christ upon the cross: whereas nothing indeed applies but faith.

In the sixth place, we are to consider the kinds of justification. The Papists make two: one, when a man of an evil man is made a good man: the second, when a good man is made better: and this, they say, is by works. But it is false which they teach. For the Jews which were born a holy and peculiar people to God, by means of the covenant, were justified (as Paul here says) by faith, without works. Again, he says, that the very end of our believing is, that we may be justified by faith without works. Therefore there is one only justification, and no more: and that by faith without works.

The seventh point is, the ground of this doctrine of justification by faith without works. And it is laid down in the end of verse 16: No flesh shall be justified by the works of the law. And this ground is taken, as I suppose, from Psalm 143:2. It may be alleged, that David says thus, No flesh shall be justified in your sight, and that the other words, [by the works of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the Old Testament, apply them, and expound them, and hereupon sometimes add words without adding to the sense. Moses says, Him shall you serve (Deuteronomy 6:16). Christ alleging the same words, says, Him only shall you serve (Matthew 4:10). David says, Sacrifice and burnt offering you would not, but my ears have you pierced (Psalm 40:7); the author to the Hebrews citing this text, says, Sacrifice and burnt offering you would not, but a body have you fitted me (Hebrews 10:5). And thus the piercing of the ear is explained. For indeed it signifies to be made obedient: and to this end was a body given to Christ, that he might obey his Father's will.

The eighth, and last point is, the practice of them that are justified, and that is to believe, or put their trust in Christ. Trust in the Lord (says the Prophet) and you shall be assured (2 Chronicles 20:20). And Solomon says, Roll your care on the Lord (Proverbs 16:3). By means of this faith the heart of the righteous is fixed and established (Psalm 112:7-8). For the better practice of this duty, two rules must be remembered. The one is, that faith and the practice thereof, must reign in the heart, and have all at command. We must not go by sense, feeling, reason, but we must shut our eyes, and let faith keep our hearts close to the promise of God. Indeed faith must overrule nature, and command nature, and the strongest affections thereof. Thus Abraham believed against hope, and by faith was content to offer his natural and only begotten son (Hebrews 11). If faith overrule nature, then much more must it have all the lusts and corruptions of nature at command. The second rule is, that when we know not what to do, by reason of the greatness of our distress, we must then fix our hearts on Christ without separation. He that climbs up a ladder, or some steep place, the higher he goes, the faster he holds (2 Chronicles 20:12; Job 13:12). Hence is true comfort (Psalm 27:13).

17 And if while we seek to be made righteous by Christ, we ourselves are found sinners, is Christ the minister of sin? God forbid.

For the better understanding of the latter part of this chapter, it must be observed, that Paul directs his speech not only to Peter, but also to the Jews that stood by, being maintainers of justification by the law.

Some think, that in this verse Paul makes an objection in the person of the false Apostles, on this manner. If we be justified by Christ alone, without the observation of the law, then there is no difference between us Jews and the Gentiles; but we are as deep sinners as they: and if this be so, then Christ is the minister of sin. And then they say, to this Paul answers, God forbid. But I somewhat doubt, whether this be the sense of the words, because Paul does not make a direct confutation of this objection in the words following.

Therefore I rather suppose, that Paul continues his former speech, even to the end of the chapter: and that in these words he uses a third reason, to dissuade Peter from halting, between the Jews and Gentiles. And the reason will the better appear, if we search the meaning of the words. If, while we be justified by Christ, that is, by faith in Christ, without the works of the law. We are found sinners, that is, found in our sins, not fully justified, but are further to be justified by the works of the law. Is Christ the minister of sin? That is, does it not hence follow, that Christ ministered to us occasion of sin, in that he has caused us to renounce the justice of the law? God forbid, that is, you do all hold it with me as a blasphemy, that Christ should be the minister of sin.

The argument then is framed thus. If being justified by Christ, we remain sinners, and are further to be justified by the law, then Christ is the minister of sin: but Christ is no minister of sin: therefore they which are justified, need not further to be justified by the law.

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

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

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

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

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

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

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

These words, depend on the former thus. Paul had said before, that Christ was not a minister of sinne to vs: and here he proves it thus. He that builds, the justice of the law which he has destroied, is a minister of sinne, or makes himselfe a sinner: but the Iewes, and Peter by his example build the justice of the law, which they have destroied, and so does not Christ: therefore the Iewes, and Peter, make themselues sinners, and Christ does not make vs sinners.

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

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

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

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

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

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

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

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

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

Thirdly, here we see how long the dominion of the law continus, and when it ends. The law raignes ouer all men without exception, till they be justified. When they once beginne to believe in Christ, and to amend their liues, then the dominion of the law ceass, and they then are no more under the law, but under grace. Here all such persons as liue in the securitie and hardnes of their hearts, are to be admonished to repent of their sinnes, and to beginne to turne to God. For they must know, that they liue under a most hard and cruell master, that will doe nothing but accuse, terrifie, & condemne them, and cause them to runne headlong to vtter desperation. And if they die being under the law, they must looke for nothing but death and destruction without mercie. For the law is mer[•]ilesse. This consideration serus notably to awake them that are dead in their sinnes. Againe, all such as with true and honest hearts have begunne to repent and believe, let them be of good comfort. For they are not under the dominion of the law, but they are dead to the law, and under grace, hauing a Lord, who is also their mercifull Sauiour, who will give them protection against the terrours of the law, and spare them as a father spares his child that serues him, and not breake them though they be but as weake and bruised reedes, and as smoaking flaxe.

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

The third point is, touching the end of our death to the law: and that is, that we may live to God. It may be demanded, what life this is, whereby we live to God? Answer: There is a natural life and a spiritual life. Natural life is that, which we receive from Adam by generation: and it is the function of natural faculties, in living, moving, use of senses, and reason. Spiritual life, is that which we receive from Christ by regeneration: and it is the action, motion, or operation of the spirit in us. This life is called by Paul, the life of God (Ephesians 4:18). And this is the life which he speaks of in this place. And it is described by many things. First, by the end, and use of it. For it serves to make us to live to God, that is, to the honor and glory of God. And we live to God by living wisely, godly, justly (Titus 3:12). Wisely, in respect of ourselves: godly, in respect of God: justly, in respect of men.

That we may live wisely, we must observe two rules. The first: we must labor with all diligence, and with all speed, that we may be worthy to stand before the Son of Man at his coming. And therefore we must labor to be in Christ, having true faith and good conscience (Ephesians 5:15; Luke 21:36). Consider also the example of Paul (Acts 24:16). It is true wisdom to be wise for our souls, and for everlasting happiness: and it was the folly of the foolish virgins, that they did not furnish themselves with the oil of grace in time convenient. The second rule: we must in this world come as near heaven and the happiness of life everlasting, as may be (Psalm 3:14). And for this cause we must join ourselves to the assemblies where the word is preached, prayer made, and sacraments administered: for there is the gate of heaven. Consider the practice of Moses (Hebrews 11:25-26), and of David (Psalm 84:10). Again, being absent from heaven both in body and soul, yet we must have our conduct there, by the thought of our minds, and by the affections of our hearts (Philippians 3:21).

That we may live godly, seven rules must be remembered. The first: we must bring ourselves into the presence of the invisible God: yes, we must set our thoughts, wills, affections, and all we do in his sight and presence: and we must evermore remember whatever we do, that we have to deal with God himself. In this regard Enoch is said to walk with God (Genesis 5:24). Abraham and Isaac before God (Genesis 17:1; Genesis 48:15). And David (Psalm 116:9; Psalm 139 throughout). And Cornelius (Acts 10:33). And Paul (2 Corinthians 7:17).

The second: we must take knowledge of the will of God in all things, whether it be revealed in the word, or by any event. It is not enough to know God's will, but when time and place serves, we must acknowledge it (Romans 12:2; Colossians 1:10).

The third: we must bring ourselves in subjection to the known will of God, and captivate all our senses to it: and suffer God to set up his kingdom in us (Romans 12:1).

The fourth: when we have offended God, we must instantly humble ourselves before his majesty, confessing our offenses, and making earnest deprecation for mercy. Thus did Ezra (Ezra chapter 9), and Daniel (Daniel chapter 9), and David (Psalm 32:3).

The fifth: in all our miseries and adversities, we must be silent in our hearts, by quieting our wills in the good will of God (Psalm 4:4). Examine yourselves, and be still. (Psalm 37:7): be silent to Jehovah. Consider the example of Aaron (Leviticus 10:3), of David (Psalm 39:9), of the Jews (Acts 11:18).

The sixth: in all things we do or suffer, we must depend on the goodness, providence, and mercy of God, for the success of our labors, and for ease or deliverance out of misery. This is to live by faith: and, as Peter says (1 Peter 3:17), to sanctify God in our hearts.

The last: in all things we must give praise and thanks to God: and that for our miseries, and afflictions (Job 1:22); for in them, God mingles his justice, with mercy, whereas he might utterly condemn us.

That we may live justly in respect of men, two rules must be observed. The first: we must make God in Christ, our treasure and our portion, and his favor and blessing, our riches. Then shall not the vile sins of avarice, and ambition, bear sway in us: and then shall we learn with Paul to be content in any estate (Philippians 4:11); because however the world go, we have our portion and treasure. The second, we must love God in loving of man: and serve him in doing service to men by the offices and duties of our callings. They which labor in their callings for this end to get riches, honors, and to set up themselves in this world, profane their callings, and practice injustice. For not self-love, but love to God, in duties of love to men, must bear sway in all our actions.

Thus we see what it is to live to God. Now we are all to be exhorted, to order our lives in this manner. For first of all, we are God's: and therefore we must glorify God both in our bodies and souls (2 Corinthians 6:20). Secondly, the end of our justification and redemption is, that we may live to God. And it is great wickedness to pervert the order of God, by living to ourselves and the lusts of our hearts. Thirdly, there be three degrees of life: one is in this life, a spiritual and a renewed life: the second in death, when the body goes to the earth, and the soul to heaven: the third, in the last judgment, when body and soul reunited, enter into the presence of God. Therefore that we may be saved, we must live to God in this life: for we can never come to the second degree of life, but by the first. And we must not imagine, that we can step immediately out of a lewd and wicked life, into everlasting happiness in heaven. Lastly, the grace of God in the ministry of the Gospel has appeared, and long taught us, and called upon us, to live to God. Therefore unless we be ashamed and confounded for our sins, and begin with all speed to live to God, it will be worse with us, than with Sodom and Gomorrah, and many other nations.

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

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

I am crucified with Christ.

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

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

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

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

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

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

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

The third point concerning spiritual life is, touching the original and wellspring thereof, in these words, that Christ may reign in me. For the better conceiving whereof, three points are to be observed. The first, that Christ is not only the Author, with the Father and the Holy Ghost, but also the Root of life, having life in himself that he may convey it to all that believe in him. He is the true vine, and we are the branches (John 15:1). He is an appointed head to his Church (Ephesians 1:22). He is the prince of life (Acts 3:15). He is a quickening spirit (1 Corinthians 15:45). And in this regard is he said to live in us, namely, as a root in the branch, or as the head in the members. The second point is, that there must be a union with Christ, before we can receive life from him, and he live in us. "If you abide in me, and I in you, you shall bring forth much fruit" (John 15:4). We must be grafted with him, before we can be conformable to his death and resurrection (Romans 6:5). And again, we must be taken out of the wild olive, and set in the true olive (Romans 11:24). Thus much Paul signifies, when he says, Christ lives in me. Of this conjunction, two things must be noted. The first, that it is a substantial union, in that the person of him that believes, is united to the person of Christ. For we must eat the flesh of Christ, and drink his blood, before we can have life abiding in us (John 6:53), and our bodies are members of Christ (1 Corinthians 6:15). Again, this union is spiritual, because it is made by the bond of one spirit (1 Corinthians 12:13): by one spirit we are baptized into one body. And no man is to marvel, that we on earth should be joined to Christ in heaven. By civil contract man and wife are one flesh, though distant many miles asunder — why then may not we be joined to Christ by virtue of the covenant of grace? Considering no distance of place can hinder the being of the spirit of Christ in us. The third point is, that after this union with Christ, he must further communicate himself to us, before we can live by him, and he in us. To this purpose Saint John says, that God has given us life, that this life is in the Son, that he which has the Son has life (1 John 5:12). For the conceiving of this truth, two questions may be demanded. One, in what order Christ gives himself to us? Answer: Christ first of all, gives his flesh and blood, that is, himself — and then secondly, his gifts, namely the efficacy, and merit of his death. The institution of the Lord's Supper shows plainly, that we are not partakers of the benefits of Christ, unless first of all Christ himself be given to us. The second question is, how Christ can be said to live in us? Answer: He is not in us in respect of local presence, but by the supernatural, and special operation of his Spirit (1 Corinthians 6:17). The operation of the Spirit is threefold. The first is, when God imputes the righteousness of Christ to them that believe, and withal gives the right of eternal life, and the earnest of this right, namely, the first fruits of the Spirit — whereupon justification is called the justification of life (Romans 5). The second is, vivification by the virtue of the resurrection of Christ (Philippians 3:10) — and this virtue is the power of the Godhead of Christ, or the power of the Spirit, raising us to newness of life, as it raised Christ from the death of sin — and by this power, Christ is said to live in them that believe. The third is, the resurrection of the dead body to everlasting glory, in the day of judgment (Romans 8:11).

Thus then the meaning of the words is evident: that Christ as a root, or head, lives in them that are united to him, and that by the operation of his Spirit, causing them to die to their sins, and to live to God. And again, it must be remembered, that Paul speaks this not privately of himself, but generally in the name of all believers. For he says (2 Corinthians 13:5): "Do you not know that Christ is in you, except you be reprobates?"

The use: hence it follows, that they which are true believers, cannot make a practice of sin — and again, that they sin not with the full consent, or swing of their wills. Because, Christ lives in them, and restrains the will in part. When they sin therefore, they sin not of malice, but of ignorance, or infirmity.

Secondly, the true believer, cannot wholly fall away from grace, because the life of Christ cannot be abolished. As Christ died but once, and for ever after lives to God — so they that are in Christ, die once to sin, and live eternally to God (Romans 6:10). The virtue, and power of God, that was shown in raising Christ to life, is likewise shown in quickening them that do believe (Ephesians 1:19). He therefore that is made alive to God, dies no more, but remains alive as Christ does.

Thirdly, they which are true believers, are a free and voluntary people obeying God, as if there were no law to compel them. For they have Christ to live in them. Read (Psalm 110:2). The spirit of life that is in Christ is also in them — and that is their law (Romans 8:2). It is the property of the child of God to obey God, as it is the nature, and quality of the fire to burn when matter is put to it.

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

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

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

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

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

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

Lastly, in the doing of euery good worke, we must liue by our faith. For first there must be a generall faith that the worke in his kind pleass God. Rom 14:25. Secondly, justifying faith must give a beginning to the worke. I believed, therefore I spoke. Psal 116:12. Thirdly, after the worke is done, faith must couer the defects thereof, that it may be acceptable to God. Heb 11:5.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The meaning, Grace in Scriptures signifis two things: the free favor of God; and the gifts of God in vs. And where the holy Ghost intreates of justification, grace in the first sense, signifies the good will, and favor of God, pardoning sinnes, and accepting vs to life euerlasting, for the merit of Christ. 2. Tim 1:9. Eph 2:8. And in this sense is the word used in this place. And when Paul says, I doe not abrogate the grace of God; his meaning is, I doe not make void, or frustrate the grace of God in respect of my selfe, or in respect of other believers, by teaching the justification of a sinner by says alone. He addes, If righteousnes be by the law; that is, if a sinner be justified by his own obedience, in performing the law, then Christ died without cause. The word [〈 in non-Latin alphabet 〉], freely, translated without cause, has a double signification. One is, when it signifies as much as without price, or merit. Math. 10. 8. You have received freely, give freely. The second is, when it signifies rashly, without just, or sufficient cause: as Psal 69:4. Mine enemies hate me freely, (as the Seuentie translate) that is, wrongfully, or without just cause. Thus here is Christ said to die freely, that is, in vaine, or without cause: because if we be justified by obedience to the law, then Christ died in vaine, to make any satisfaction to the law for vs.

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

The use. First, let vs marke that Paul says, he does not abrogate the grace of God: and why? because he will suffer nothing in the cause of our justification to be ioyned with the obedience of the death of Christ. And hence we learne, what is the nature of grace. It must stand wholly, and intirely in it selfe. Gods grace cannot stand with mans merit. Grace is no grace, unlessse it be freely given euery way. Rom 4:4. To him that workeththe wages is given, not of grace, but of desert. Rom 11:6. If election be of grace, then not of workes, els is grace no grace. Grace, and works of grace in the causing of justification, can no more stand together, then fire and water. By this we are admonished to be nothing in our selues, and to ascribe all that we are, or can doe, to the grace of God.

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

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