Chapter 3

1 O foolish Galatians, who has bewitched you, that you should not obey the truth: to whom Jesus Christ before was described in your sight, and among you crucified.

That we may see how this chapter depends on the former, we must repeat the principal argument of the Epistle: If I was called of God, and my doctrine be true, then you should not have revolted to another Gospel: but I was called of God, and my doctrine is true: therefore you should not have revolted to another Gospel.

The first part of the minor, that Paul was called of God, was handled in the first and second chapters. The second part: that his doctrine is true, is handled in the third, fourth, and fifth: and is propounded in this verse. Moreover, the conclusion of the argument set down (Chapter 1, verse 6) is here again repeated, namely, that the Galatians should not have revolted to another Gospel. And withal Paul here notes the causes of their revolt: and they are two. One, is folly, O foolish Galatians. The other is, the deceit of false teachers, who has bewitched you?

Whereas Paul says, O foolish Galatians, that we mistake not his example; three questions may be demanded. The first is, In what respect he gives this hard judgment against them? Answer: Three things are subjected to judgment, the doctrines of men, the lives of men, and the persons of men. Doctrines are to be judged by the word, and the lives of men: yet ordinarily, the persons of men are not to be judged. For the saying is true, that three things are not subject to judgment: the counsels of God, the Scriptures, and the persons of men. And in this place Paul gives judgment, not against the Galatians themselves, or against their persons, but against their new conceived doctrine, and against their practice in revolting.

The second question is, whether this judgment be righteous and true judgment? Answer: It is: because it is upon good ground. For first of all, Paul gives this censure, by virtue of his calling: because his office was to reprove and correct vice (Titus 1:9 and 2:15). Secondly, it was in truth. For indeed they overturned the passion of Christ: and therefore he could not call them less than fools. Thirdly, this judgment was given in love. For Paul intended, and desired nothing in this speech, but their good and amendment. Upon like grounds Isaiah calls the Israelites, people of Sodom and Gomorrah (Isaiah 1). Christ calls the two disciples, foolish, and slow of heart to believe (Luke 24:25). Paul calls the Cretans liars and slow bellies (Titus 1:12). But (Matthew 5:22) may be objected, where he is said to be in danger of a council, that says, You fool. Answer: The place is to be understood of them that charge men with folly, with a mind to reproach them, and in way of revenge: which, Paul in this place does not.

The third question is, whether we may use like judgment against men? Answer: Upon like grounds we may, if we have a warrant, and calling from God so to do. For all judgment is God's (Romans 14:10): if this judgment be in truth: if it be in charity, for the amendment of the parties, and for the good of others. Otherwise, if these grounds fail us, we may not give judgment against any man, but must follow the judgment of charity which thinks no evil, hopes the best, and construes all things in the best part (1 Corinthians 13).

To come to the second cause, Paul says, Who has bewitched you? that is, who has deceived you, as if you were bewitched by some enchantments. Here Paul takes it for a confessed truth, that there is witchcraft, and witches. And that we may the better conceive his meaning, two questions are to be propounded. The first is, what is the witchcraft here meant? Answer: It is a Satanic operation, whereby the senses of men are deluded. For the devil can by certain means, delude and corrupt the fantasy, or the imagination; and cause men to think that of themselves, which is otherwise. There is a disease called Lycanthropia, in which, the brain being distempered, men think themselves to be wolves, and carry themselves as wolves. And in this disease the devil has a great stroke. Again, the devil can delude the outward senses, as the hearing, and the sight. Thus Jannes and Jambres turned their rods into serpents, before Pharaoh, and brought frogs, by deceiving the eye, and not in truth (Exodus 7 and 8). Thus the witch of Endor made a counterfeit of Samuel to rise out of the earth (1 Samuel 28).

The second question is, if this witchcraft be an operation of Satan, how men should be said to do it? For Paul says, who, or what man has bewitched you? Answer: Men do it by league, and confederacy with the devil. The enchanter charms by joining societies (Psalm 58:5). The devil seeks whom he may devour: and therefore, where he finds a fit person to work upon, he insinuates and offers himself. And after men be in league with him, he has a word and sacraments for them, as God has: and he requires faith, as God does. And look as thieves, some lie in the way, some in the wood: and they in the way (when a booty comes) give a watchword to the rest, and then all are at hand together: Even so when men in league with the devil use charms, imprecations, curses, praises, superstitious invocations, according to his appointment, and other Satanic ceremonies, a watchword is likewise given to him, and he is straight at hand to do the intended feat. Thus, and no otherwise, are men said to bewitch, or delude the eye.

That which Paul says to the Galatians, if he were now living among us, he would likewise say to us, O foolish nation, who has bewitched you? We are wise in matters of the world: but in matters concerning the kingdom of heaven, the most of us are fools, besotted, and bewitched with worldly [reconstructed: cares] and pleasures, without sense in matters of religion, like a piece of wax without all form: fit to take the form and print of any religion. And we must take heed, lest this our foolishness, and intoxication of our senses, lead us headlong to perdition. And therefore we must learn the way of life in humility (Psalm 25:9). We must obey it, and in obedience we shall learn it (John 7:17). We must as heartily love the word of God, as in mind we conceive it; lest by not loving of it we be given up to strong illusions to believe lies (2 Thessalonians 2:10). Lastly, we must pray to God to be taught and guided by his word and spirit, in things pertaining to everlasting life.

To proceed further, the delusion or bewitching of the Galatians, is set forth by two arguments. The first is, the end, in these words, that you should not obey the truth. Before I come to the consideration of these words, a doubt must be resolved. For some man may say, that this Epistle is corrupted, because these words are wanting in sundry translations, and editions of the Bible, and Jerome says, that they were not found in the copies of the Bible in his days. Answer: In the editions and translations of the Bible, there are sundry differences, and diversities of readings — and these differences are not the fault of the Scripture, but of the men which used to write out the Bible, for the Bible heretofore was spread abroad, not by printing, but by writing. Again, though in the books of the Bible there be sundry varieties of reading, yet the providence of God has so watched over the Bible, that the sense thereof remains entire, sound, and incorrupt, especially in the grounds of religion. And not the words principally, but the sense is the Scripture. And that which I say appears in this text — for whether these words be left in, or put out, the sense of the verse, is one and the same.

These words, that you should not obey the truth, are meant of the obedience of faith (Romans 1:5, and 16:28). And the obedience of faith is propounded to us without adding, detracting, or changing. And this the Galatians did not — for they added justification by works, to the doctrine of Paul, touching justification by faith alone — by which addition they depraved the truth, and showed that indeed they believed not the truth. Here let us observe the scope of all the malice of the devil, and that is, to hinder, or overthrow our faith. The first thing the devil aimed at in our first parents, was to overthrow their faith, and to cause them to doubt of the truth of God's word. The first temptation wherewith our Savior Christ was assaulted, was against his faith, as he was man: "If you be the Son of God you can cause these stones in your hunger to be made bread — but you cannot cause these stones to be made bread — therefore you are not the child of God." The devil desired to sift out all the faith of the Apostles, and to leave in them nothing but the chaff of unbelief (Luke 22). The devil blinds the eyes of men that the light of the Gospel of Jesus Christ may not shine to them (2 Corinthians 4:4). This must teach us, that we must not only hold and know the true religion for the time, but also build ourselves upon our faith (Jude verse 20), and be rooted and established upon our faith and religion (Colossians 1:23) — and the rather, because it has been the manner of this nation, wickedly to change religion with the times. And that we may indeed be rooted upon our religion, we must not boast of the greatness and strength of our faith, but rather labor to see in ourselves a sea of unbelief — heartily to bewail it, and to strive to believe, and so to go on from faith, to faith.

The truth here mentioned, is the heavenly doctrine of the Gospel — so called for two causes. First, because it is an absolute truth without error. It is a principle not to be called in question, that the Apostles and Prophets, in writing and preaching, could not err. It may be said, they were men, as we are — and therefore subject to err, and be deceived in judgment. Answer: Judgment is twofold. One, conceived by the discourse of natural reason; the other, conceived by the apprehension of things revealed by God. In the first, the Apostles and Prophets might err, and be deceived — as Nathan and Peter were. In the second, they could not, because it was framed in them, by the inspiration, and instinct of the Holy Ghost. And therefore, they never erred, either in preaching or writing. The second cause why the Gospel is called the truth, is, because it is a most worthy truth, namely, the truth which is according to godliness (Titus 1). It may be said, what is the truth, and how shall we know it, considering there be so many dissensions? Answer: First, make yourself fit to know, and then shall you know the truth. And you shall be fitted to know the truth, if you first of all give yourself to obey it. Read the golden text (John 7:17): obey, and you shall know.

The second thing, whereby the delusion of the Galatians is expressed, is the sign thereof, in these words, to whom Jesus Christ was described, etc. — that is, to whom I have preached the doctrine of salvation by Christ, in lively and evident manner, even as if Christ had been painted before your eyes, and had been crucified, in, or among you. And this is a manifest token that the Galatians were deluded, because they could not acknowledge the truth, when it was set forth to them (as it were) in vivid colors. And where Paul says, that Christ was before described, I refer it to the time before their revolt.

Here first, we are to observe, the properties of the ministry of the word. The first, that it must be plain, perspicuous, and evident, as if the doctrine were pictured, and painted out before the eyes of men. Therefore the Church of Rome deals wickedly, in keeping the Scriptures in an unknown tongue. For this is to cover from the people, what is to be painted before the eyes of their minds. Again, that kind of preaching is to be blamed, in which there is used, a mixed kind of variety of languages, before the unlearned. For this is a sign to unbelievers (1 Corinthians 14:22). And in this kind of preaching we do not paint Christ, but we paint out our own selves. It is a byword among us: it was a very plain sermon. And I say again, the plainer, the better.

The second property of the Ministry of the word, is, that it must be powerful and lively in operation, and as it were crucifying Christ within us, and causing us to feel the virtue of his passion. The word preached must pierce into the heart, like a two edged sword (Hebrews 4:12). True prophecy judges men, discovers the things of the heart, and causes men to say, The Lord is within you (1 Corinthians 14:25). The scepter of Christ whereby he smites the nations, is in his mouth (Isaiah 11:4): that is, in the Ministry of the word (Jeremiah 15:19). And it is the same Ministry, which shakes heaven and earth (Haggai 2:5). By this it appears, that to take a text, and to make a discourse upon something in the said text, showing much invention of wit, and much reading, and human learning, is not to preach Christ in a lively manner. It will be said: what then? I answer with Paul, who is sufficient either for the speaking or doing of these things? Yet something may be shown. Know therefore that the effectual and powerful preaching of the word, stands in three things. The first is, true and proper interpretation of the Scripture, and that by itself: for Scripture, is both the gloss, and the text. The second is, savory and wholesome doctrine, gathered out of the Scriptures truly expounded. The third is, the application of the said doctrine, either to the information of the judgment, or to the reformation of the life. This is the preaching that is of power. Let all the sons of the Prophets think upon these things, and study to be doers of them.

Furthermore, two questions are here resolved. The first is, whether images be necessary in the congregations of the people of God? Answer: There are Christian images, and pictures, and they are very necessary. And these images, are sermons of Christ, and the right administration of the sacraments. For in them Christ is described and painted out to us. As for the painted and carved images of the Papists, we utterly detest them, as idols. They allege, that they are laymen's books: but Habakkuk says, they are doctors of lies (Habakkuk 2:18). And where the lively preaching of the word is, there is no need of them. And therefore images were not established in churches in these West parts, till after 700 years. As long as the church had golden teachers, there were no wooden images: but when golden teachers did degenerate, and become wooden teachers, then came both golden and wooden images. It is further said, why may not we paint Christ in our churches with colors, as with words in sermons? Answer: The one, the Lord allows, namely, the description of Christ in speech. But the carving or painting of images in churches, and that for religious use, he condemns (Exodus 20:6).

The second question is, whether there be now in the church of God, any sacrifice or oblation of Christ? Answer: There is after a sort. For there is a lively representation of the passion of Christ, in the preaching of the word, and in the administration of the Lord's supper, as if Christ were yet in crucifying, and as though his blood were now distilling from his hands, and sides. As for the sacrifice of the Mass, it is an abomination, and a mere mockery. For there the Priest, when he says, Accept these gifts, etc., is become a mediator, between Christ and God: and the body and blood of Christ is offered in an unbloody manner; that is, blood is offered without blood: and the Priest, when he has offered Christ, eats up all that he has offered. Yet for this damnable oblation many stand: and the reason is; because they are bewitched, and enchanted with pretended shows of Fathers, councils, antiquity, succession, etc.

Lastly, here we learn, what is the duty of all believers; namely, to behold Christ crucified (Song of Solomon 3:11). O daughters of Zion, behold your king. But where must we behold him? Not in Roods, and crucifixes, after the Popish manner; but we must look on him, as he propounds himself to us in the word, and sacraments. For thus is he the true object of our faith. And how must we behold him? By the eye of faith, which makes us both see him, and feel him, (as it were) crucified in us. Here note, that implicit faith, (which is to believe as the Church believes,) is a blind faith: for by it we cannot contemplate and behold Christ. And the common fault is here to be noted, whereby men neglect and pass by this contemplation of Christ. There is among us the evil eye that devours all it sees: there is the adulterous eye: but where is the eye of faith to behold Christ — where is the force of this eye to be seen which makes the thing which it beholds to be ours, and us like to it? We love to trick and paint our bodies, and some to set fine complexions on their faces (and therefore complexions at this day are made a kind of merchandise) but away with such vanities. If you love to be painted: I will tell you what you shall do. The office of the ministers is to describe, and paint out Christ to us: let them paint Christ crucified in the heart, and set up his image there, and then you shall have a favorable complexion in the eye both of God, and man.

That this contemplation of Christ by faith, may take more place, and be the better practiced, consider the use of it. First, by beholding Christ crucified, we see our misery and wickedness. For our sins are the swords, and spears which have crucified him (Zechariah 12:10). Secondly, this sight brings us true and lively comfort: for beholding Christ crucified, we see Paradise as it were in the midst of hell: we see the handwriting against us, canceled (Colossians 2:14): we see the remission of our sins, written with the heart blood of Christ, and sealed with the same. Thirdly, this sight of Christ makes a universal change of us. The Chameleon takes to it the colors of the things which it sees, and are near to it: and the believing heart takes to it the disposition, and mind that was in Christ crucified, by viewing, and beholding of Christ. This sight makes us mourn and bleed in our hearts for our offenses, when we consider, that Christ was crucified for them: and it makes us love Christ, when we consider the love of God in Christ crucified.

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

2 This onely would I learne of you, received you the Spirit by the workes of the law, or by the hearing of faith? 3 Are you so foolish, that after you have begunne in the spirit, you would now be made perfect by the flesh.

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

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

The Resolution. In these words, is contained the first argu ment, whereby Paul proves the truth of his doctrine. It is framed thus: If you received the spirit by my doctrine, my doctrine is true and you foolish that adde to it, justification by the workes of the law: but you received the spirit by my doctrine: therefore it is true, and you deale foolishly that have added to it justification by workes.

The maior or first proposition, is not expressed, but the proof thereof in the third verse, thus: it is a point of extreame follie when you have begun in the spirit, to end in the flesh: therfore it is folly in you hauing received the spirit by my doctrine, to adde any thing to it of your own.

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

Againe, here when it is said, received you the spirit? that is, you did not receive the spirit by the workes of the law, but by the hearing of faith. Here, I say, we see the difference betweene the law, and the Gospel. The law does not minister the spirit to vs: for it onely shewes our disease, and gives vs no remedie. The Gospel ministrs the spirit. For it shewes what we are to doe: and withall the spirit is given, to make vs doe that which we are inioyned in the Gospel.

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

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

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

Lastly, let us here observe the certain mark of true religion: and that is, that the preaching thereof confers the spirit of adoption. This does not the pretended Catholic religion of the Papists: it does not confer to men the spirit to assure them that they are the children of God; because it teaches that we are to be in suspense of our salvation. Again, by teaching human satisfactions, and merits, it ministers the spirit of pride and presumption, as also the spirit of cruelty, and not of meekness: for they of that religion, commonly delight in blood: and there have been no wars, or seditions, or rebellions in Europe, for many ages, but they of the Romish religion, have been at one end of them.

When Paul says, verse 3, Began you in the spirit, etc., he teaches a divine instruction, that true godliness and religion stands in the spirit, that is, the grace of the heart, or in the exercises of the inner man, whether we respect the beginning, the middle, or the accomplishment thereof. The king's daughter is all glorious within (Psalm 45:13). True worshippers worship God in the spirit (John 4:25; Romans 1:12). He is a Jew, that is a Jew not without, but within in the spirit, in the circumcision of the heart (Romans 2:29). God's service and kingdom, stands in justice, peace of conscience, and joy in the Holy Ghost (Romans 14:17). He that is in Christ must not know him in any carnal respects, but be a new creature (2 Corinthians 5:17; Galatians 6:17). Baptism is not the washing of the spots of the flesh, but the promise that a good conscience makes to God. By this doctrine we see the fault of the world, which for the most part places religion in ceremonial performance of some outward duties. The Jew used to come to God with sacrifices, and to draw near to him with his lip, his heart being far from God. The Papist has turned the Apostolic, and Catholic religion, into a mass of ceremonies, borrowed partly from the Jews, and partly from the Gentiles. And the multitude among us, place their religion, in coming to the church, in outward hearing, in receiving the sacrament, in some kind of formal praying. These things may not be condemned, but the power and life of religion lies not in these things. Therefore we must not stand upon outward and painted shows: but look what you are between God, and yourself; that only are you in religion. You pray in the church: but you may deceive the world in this. Tell me, do you pray at home? Do you pray in your own heart to God, by the spirit of prayer? Then you pray indeed. If you can approve your heart to God for any act of religion, then is it done indeed, else not. Remember this.

Furthermore, Paul here teaches that our after proceedings in religion, must be answerable to our first beginnings in the spirit. And hence we may be advertised of many things. First, here we must take notice of the folly of Popish religion. For it begins in God's mercy, and the merit of Christ: and it ends in our merits and satisfactions. Secondly, we must take notice of the common sin of our times. For in the practice of our religion we are deceived. We are not now that which we have been twenty or thirty years ago. For now we see the world abounds with atheists, Epicureans, libertines, worldlings, neuters, that are of no religion: and sundry that have heretofore shown some forwardness, begin to falter, and stagger, and to look another way. This is not to begin and end in the spirit: but to end in the flesh. We are in good time to amend this fault, lest if our former zeal be turned to present lukewarmness, God in his anger spit us out.

Young men must here be advertised as they grow in years and stature, so to grow up in good things, that both the first beginning, and the after proceedings may be in the spirit. Thus did Christ increase in grace, as he increased in stature.

Lastly, aged persons that have begun in the spirit, must look that they grow up in the graces of the spirit more than others, that they may end in the spirit. It is said of the angel of Thyatira, that his love, service, and works, were more at the last, than at the first (Revelation 2:19): the same should be said of all aged persons. They which are planted in the house of God, bring forth fruit in their old age (Psalm 91:16). It is the commendation of the old man, that by reason of his manifold experience, he knows the father more than others (1 John 2:14). It is the praise of Anna, that she continually served God in fasting and prayer being 80 years old. When the outward man decays, the inward man should be renewed. I speak all this the rather, because aged persons are much wanting in this duty. For none commonly are so ignorant in the things of God as they: they begin in the spirit, but the affections of their hearts usually end in the love of this present world. But they must be warned, that as they go before others in age, so must they also exceed in the graces of the spirit. We use to say of children, God make them good old men: and it is well said. An old man is to be regarded: but specially, a good old man, who is more to be respected than twenty of younger years. Now aged persons when they grow in age, and not in the spirit, they lose their honor, for age is a crown of glory when it is found in the way of righteousness (Proverbs 16:31). Let them therefore pray with David, Forsake me not, O Lord, in mine old age (Psalm 71:9).

4. Have you suffered so many things in vain? if so be it be even in vain.

The interrogation, have you? is as much as, you have. Because the question in this place countervails a speech affirmative. And the words carry this sense: You have professed the Gospel, and you have suffered many afflictions for the same: but now have you revolted from the Gospel, and therefore all your former sufferings are void, or in vain.

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

In this verse, Paul sets down a second reason, to prove the proposition of his first argument, on this manner: If you received the spirit by my doctrine, then is my doctrine true, and you fools in revolting from it. For by this means the things which you suffered well, you now suffer in vain.

The use. When Paul says, Have you suffered, etc., he signifies to us the estate and condition of all believers in this life, that they must be bearers and sufferers. The reason. To this are we called (1 Peter 2:21): for we are called to resign all revenge to God, and therefore of ourselves to be bearers and sufferers (Matthew 5:39). Resist not evil. And we are called to imitate the passion of Christ, who suffered being innocent, and being reviled, reviled not again. Moreover, it is for our good that we should bear and suffer (1 Peter 1:6; Psalm 119:71). It may be demanded, What if my cause be good, must I then suffer? Answer: Indeed. The better your cause is, the better are your sufferings: they are blessed that suffer for righteousness. Paul commends himself by the multitude of his sufferings (2 Corinthians 11:13). Again, it may be demanded, how long we must suffer? Answer: Even to the shedding of our blood, if it be for the resisting of sin (Hebrews 12:4). Lastly, it may be said, how shall we be able to do this? Answer: God is faithful, and will not lay on us more than we shall be able to bear (1 Corinthians 10:3). By this we are admonished, not to make a reckoning in this world, of pleasure, and delight, as though the Gospel were a Gospel of ease, and as we use to say, a gospel made of velvet; but every one of us must take up his own cross (Luke 9:23). If you will be my disciple, deny yourself, take up your cross: that is, the particular affliction, and misery, which God lays on you. Again, if in this world we must be sufferers by condition, then in dissensions, and differences, we may neither give nor take the challenge, but must be content to bear and put up wrongs, and abuses. Lastly, in these days of our peace, we must look for days of trial, and affliction. For as yet we have suffered little for the name of Christ. The harvest of the Lord has been among us, more than forty years: therefore (no doubt) the time of threshing, fanning, and grinding comes on, that as the martyr said, we may be good bread to the Lord. And that we may be able to suffer for the name of God, we must pray for this gift at God's hand. For power to suffer is the gift of God (Philippians 1:29): and we must observe the commandment of God, not to fear the terrors of men (Revelation 2:10; 1 Peter 3:14). And for this cause, we must (as Peter says) sanctify God in our hearts: being assured by our faith of the presence, protection, and providence of God.

When Paul says, Have you suffered so many things? he shows that we must endure manifold miseries in this life. Jacob said to Pharaoh, his days were few and evil. Many are the afflictions of the righteous (Psalm 34:20). Christ says, Take up your cross every day (Luke 9:23): and thereby he signifies, that every new day that comes over our heads, we must look for a new cross. And for this cause, it is not enough to be patient for a fit, but we must show all patience, and long suffering, and that with joyfulness (Colossians 1:11).

When Paul says, Have you suffered so many things in vain? he signifies, that our sufferings are of great use, unless our sins be the hindrance. It may then be demanded, what is the use of our sufferings? The Papists answer, that in our baptism or first conversion, Christ's sufferings do all, and abolish the whole fault and punishment: but if we sin after our conversion, then they say, Christ's sufferings abolish the fault, and the eternal punishment, and our own sufferings, abolish the temporal punishment. But this doctrine lessens, and obscures the mercy of God: and it must be observed, that Paul holds all their sufferings to be in vain, that seek remission of sins, or justification, in anything, outside of Christ.

Now we for our parts, make five other uses of our sufferings. First, they serve for trial of men, that it may appear what is hidden in their hearts (Deuteronomy 8:2). Secondly, they serve for the correction of things amiss in us (1 Corinthians 11:23). Thirdly, they serve as documents, and warnings to others, specially in public persons: thus David suffers many things after repentance, for his murder and adultery. Fourthly, they are marks of adoption, if we be content to obey God in them (Hebrews 12:7). Lastly, they are the trodden and beaten way to the kingdom of heaven (Acts 14:23).

When Paul says, If they be in vain, we are to observe his moderation. He reproves and terrifies the Galatians, yet so as he is careful to preserve the hope of mercy in them, and the hope of their amendment in himself. The like has been the practice of the prophets. Jonah preaches, yet forty days and Nineveh shall be destroyed: but withal he adds, It may be the Lord will repent, and turn from his fierce wrath (Jonah 3:9). Peter says to Simon Magus, You are in the gall of bitterness: but withal he adds, Pray God that the thought of your heart may be forgiven you (Acts 8:21). See the like (Joel 2:14; Amos 5:15). And thus are ministers of the Gospel to temper and qualify their reproofs, and censures.

5 He therefore that ministers to you the spirit, and works miracles among you, does he do it by the works of the law, or by the hearing of faith?

These words are a repetition of the second verse, from where the exposition must be fetched. The words [and works miracles among you] are added: and they carry this meaning; That God gave to the Galatians, not only the spirit of adoption, but also other extraordinary gifts of the spirit, as to speak with strange tongues, to cure diseases, and such like.

Repetitions in Scripture are not idle, but of great use, and signify to us the necessity of the thing repeated, and the infallible certainty of it. The substance therefore of this verse must carefully be remembered, and that is this. You received the spirit by my doctrine: therefore it is true, and of God. The argument is of great use. For by it we come to an infallible assurance of the certainty of the Scriptures, and of true religion derived from there.

The Galatians are now revolted from Paul's doctrine, and they err in the foundation: and yet Paul says in the time present, He that ministers the spirit to you. Hence it appears, that falls of infirmity in the child of God, do not utterly extinguish the spirit, but only grieve, or make sad the spirit.

Again, Paul here teaches, that God is the only and proper author of miracles. For he that ministers the spirit, works miracles, namely God. A miracle is, a work above the strength of nature; therefore it can be effected of none but the author of nature. It may be objected, the Apostles, Prophets, and others, had a gift to work miracles. Joshua commanded the sun to stand (Joshua 10:12): and Elijah commanded fire to come down from heaven (2 Kings 1). Answer: God never gave to any man power to work and effect a miracle, either mediately or immediately. The gift was the faith of miracles. The faith was grounded upon revelation: and the revelation was, that God himself would work such or such a miracle, when they prayed, commanded, or imposed hands. Men therefore properly, are but the mouth of God, and messengers to signify what he will do. Again, it may be objected, that the devil can work miracles. Answer: He can work a wonder, or things extraordinary, in respect of the ordinary course of nature. Thus he caused fire to fall from heaven: and he caused ulcers to arise in the body of Job, and that true ulcers. And this he did by the force of nature, better known to him, than all the world. But as for a true miracle, that exceeds the strength of nature, he cannot possibly do it: no not Christ himself, as man, though he be exalted above all men and angels. By this we see that they are deceived, who think that the devil can make rain, thunder, and lightning. Indeed when the matter of rain and thunder is prepared by God, he can hasten it, and make it more terrible: but rain, and thunder he cannot make: for that is indeed as much as any miracle. Again, it is a falsehood to think, that alchemists are able to turn baser metals, into gold. For it is a work of creation to turn a creature of one kind into a creature of another kind. It is also as foolish to imagine that witches, by the power of the devil, are able to turn themselves, into cats and other creatures. None can do this, but God that made the creature.

Here again we see the use of miracles, that is, to confirm doctrine in the Apostolic churches. That their use is further to confirm doctrine even at this day, it cannot be proved.

Lastly, here in the Galatians we see what an easy thing it is to fall from God, from our faith, and allegiance to him. They were taught by Paul: they had received the spirit of adoption: they were enabled to work miracles: and yet for all this, they fall away to another Gospel. They must be a looking glass to us. In peace we are now constant: but if trial shall come, our frailty shall appear. That our frailty and weakness may not be hurtful to us, we must remember two rules. One is, not to have a conceit of anything in us: but to hold our faith and religion in fear, as in the presence of God (Romans 11:20). The second, to take heed that there be not in us an evil, corrupt, and dissembling heart. For if our heart be naught, our faith cannot be good (Hebrews 4:12).

6 As Abraham believed God, and it was imputed to him for righteousness: 7 Know you therefore, that they which are of faith, are the children of Abraham.

The words, Even as Abraham, etc., have reference to that which went before, on this manner. You Galatians received the spirit by my doctrine: and my doctrine was the preaching of justification of faith without works: which doctrine is like and suitable to the example of Abraham, who believed God, and it was imputed for justice.

Here Paul sets down the second argument, whereby he proves the truth of his doctrine. And it is framed thus: As Abraham was justified, so are the children of Abraham. Abraham was justified by justice imputed, and apprehended by faith (verse 6). Therefore the children of Abraham are thus justified. This conclusion is the principal question: it is not here expressed, but in the room thereof a declaration is made, who are the true children of God, namely, they that are of Abraham, in respect of faith.

That which is said here of Abraham, is a main ground concerning the justification of a sinner, in the books of the old and new Testament: therefore I will more carefully search the true interpretation of it.

Some expound the words thus: Abraham believed God, and the world reputed him for a good, and virtuous man. But if this be the right sense, then Paul is deceived, who brings this text to prove the justification of Abraham, not only before men, but also before God. Now virtue and goodness, which is in estimation among men, is not sufficient, to acquit and justify us, before God.

The second exposition is of the Papists, who by faith here understand, a general faith, whereby the articles of faith are believed. And by imputation, they understand reputation, whereby a thing is esteemed as it is indeed. And they teach that faith is reputed for righteousness; because (say they) faith formed with charity, is indeed the justice whereby a sinner is justified before God. But this exposition has its defects, and errors. For first of all, charity is not the form, or life of faith, but the fruit and effect of it (1 Timothy 1:5). The end of teaching is love out of a pure heart, good conscience, and faith unfeigned. It is objected, that as the body is dead without the soul, so is faith without works (James 2:26): and therefore that works are the life of faith. Answer: Saint James by faith, understands a pretended faith, or the profession of faith, as appears by the words, verse 14: though a man say he has faith: and verse 18: show me your faith. Now of this profession of faith, works are the life.

Secondly, this exposition makes faith; or the act of believing, to be our whole and entire justice before God: whereas indeed if it be justice, it is but one part thereof. And in the act of believing, love cannot be included.

Thirdly, faith joined with charity, is not the justice whereby a sinner is justified. For our faith and love are both imperfect: and faith is imputed for righteousness without works (Romans 4:6): and therefore without charity. For this is charity to keep the commandments of God (John 15:10). Paul says, that the righteousness whereby we are justified, is by, or through faith (Philippians 3:9): and therefore our justice, and our faith, are two distinct things.

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

Let us now come to the true sense of the words. In them I consider two things, Abraham's faith, in these words, Abraham believed God: and the fruit of his faith, in these words, and it was imputed to him for righteousness. Touching his faith, I consider three things. The first is, the occasion, which was on this manner. After the conquest of the heathen kings, Abraham was still in some fear: in this regard the Lord comforts him (Genesis 15:1). I am your buckler, and your exceeding great reward. But to this Abraham replies, I want issue: and the Lord answers, I will make your seed, as the stars of heaven (Genesis 15:5). Now then look as God renews and enlarges his promise to Abraham, so Abraham renews his faith: and hereupon Moses, and Paul, say, Abraham believed God. God does not now enlarge his promises to us as to Abraham: nevertheless, the promises recorded in the Bible, are renewed to us partly by preaching, and partly by the use of the sacraments: and we accordingly are to renew our faith: especially in the time of fear, and danger.

The second thing is the object, or matter of his faith, and that is, the multiplication of his posterity. It may be said, how could Abraham be justified by such a faith? Answer: The promise of the multiplication of his seed, was a dependent of a more principal promise, I am your God all-sufficient (Genesis 17:1): and, I am your exceeding great reward (Genesis 15:1). In this carnal seed, Abraham specially respected (by the eye of faith,) the blessed seed of the woman. He therefore believed the promise of a seed, as it was a pledge to him of a thing more principal; namely, the favor of God, and as it was a means to effect the incarnation of the Son of God. In his example we are taught how we are to respect, and use earthly things: we are to respect them as pledges of God's favor: and to use them as means to further us to Christ, and to the attainment of our salvation.

The third point is, the property of Abraham's faith, which was a faith against hope. For he believed the promise of a seed, when his body was half dead, and Sarai was barren. In like sort we keeping true religion, and good conscience, must in all our temptations, crosses, miseries, infirmities, against reason, sense, and feeling, believe the promise of remission of sins, and life everlasting.

In the effect and fruit of Abraham's faith, three things must be considered. The first is, what is meant by imputation. To impute properly, is a speech borrowed from merchants: and it signifies to reckon, or to keep a reckoning of expenses, and receipts. Thus Paul says (Philemon 18): If he has done you any wrong, impute it to me: that is, set it on my reckoning. And this word is here applied, to the judgment of God. Because he is our sovereign Lord, and we are his debtors: and he does adjudge to men for their sins, either pardon, or punishment.

Imputation in God, is twofold: one, legal: the other, evangelical. Legal is, when God wills and adjudges the reward to him that fulfills the law. Thus Paul says (Romans 4:5): that the wages is imputed to him that works, and that of debt. Evangelical imputation is, when God accepts the satisfaction of Christ, our surety, as a payment for our sins. In this sense is the word, impute, taken ten times in the 4th chapter to the Romans, and in the same, is it used in this place.

The second point is, what is imputed? And it was imputed, that is, faith. Faith here must be considered two ways; first, as a quality in itself: and thus it is imperfect, and consequently cannot be imputed to us for our justification. Again, faith must be considered as an instrument, or hand holding and receiving Christ: and in this regard believing is put for the thing believed. And thus must this text be understood. It was imputed to him, that is, the thing which his faith believed was imputed to him by God: for the act of believing is not our justice, as I have shown.

The third point is, what is meant by righteousness? Answer: That which is called in Scripture, the justice of God, which is sufficient to acquit a sinner at the bar of God's judgment. Thus then the sense is manifest: Abraham believed the promise of God, specially touching the blessed seed: and that which he believed, namely, the obedience of the Mediator (the blessed seed,) was accepted of God as his obedience, for his justification.

It is objected, that the obedience of Christ is to be imputed to none, but to Christ, who was the doer of it. Answer: It is to be imputed, that is, ascribed to him as to the author thereof: and withal because he did perform it in our room, and stead, and that for us, it is to be imputed to us.

Secondly, it is objected, that works are also imputed, as well as faith (Psalm 106:31). Phinehas executed judgment, and it was imputed to him for righteousness. Answer: There is justice of the person, and justice of the act. Justice of the person is that, which makes the person of man just. Justice of the act, is that which makes the act of the person just, and not the person itself. Now the Psalm speaks only of the justice of Phinehas's action: and the meaning of the words is this, that God reputed his action as a just action, whereas men might perhaps condemn it. This place therefore proves not that works are imputed for the justification of any man.

Thirdly, it is obiected, that imputed justice was neuer known in the Church till 1500 yeares after Christ. Ans. It is false. Bernard says expressely, Death is put to flight by the death of Christ,and the justice of Christ is imputed to vs: and againe, the satisfactionof Christ is imputed to vs. Againe, sundrie of the Fathers, as Augustine, Hierome, Chrysostome, Theodoret, Anselme, entreating upon the text of Paul, 2. Cor 5:21. auouch, that the justice whereby we are justified, is not in vs, but in Christ. And it is a received doctrine with them, that a sinner is justified by faith alone: now faith alone, presupposs an imputation of justice.

The use. Hence it followes, that there is no merit of mans works, either in the beginning, or in the accomplishment of our justification. For faith is imputed for justice to him that beleeus and works not. Rom 4:5.

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

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

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

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

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

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

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

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

8 For the Scripture foreseeing that God would justifie the Gentiles through faith, preached before the Gospel to Abraham, saying, In you shall all the Gentiles be blessed. 9 So then, they which are of faith, are blessed with faithfull Abraham.

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

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

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

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

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

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

In the next place, the manner of the speech and testimonie of God must be considered, in that he is said to preach the Gospel to Abraham. Here marke the Antiquitie of the Gospel: and the markes of true religion, which for his substance was known not onely to the Apostles, but also to the Prophets, and Patriarks. So ancient is the true way of life, and the doctrine of justification by faith without workes. Papists plead antiquitie for their religion: but in vaine: for the proper points and heads of their religion, were taken vp since the daies of Christ, some, 200 yeares after: some, 400. some, 600. some, 800. some, a thousand: and some, 1400 yeares after.

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

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

Again, that which was foretold to Abraham, is verified in our eyes. For this our English nation, and many other nations are at this day blessed in this seed of Abraham. Upon the consideration of this, we are admonished of many things. First, we are to give to God great thanks and praise, that we are born in these days. For many Prophets, and great Kings, desired to see that which we see, and could not obtain it. Secondly, we must every one of us in our hearts amend and turn to God, and unfeignedly believe in Christ, that we may now in the acceptable day be partakers of the promised blessing. The Lord said (Genesis 22:18), In your seed all the nations of the earth shall be blessed, or, bless themselves: because they shall use all good means, that they may be filled with the blessings of God. Thirdly, we must bless all, do good to all, and hurt none: for, we are heirs of blessings (1 Peter 3:8). Lastly, we must here mark our comfort: if we truly turn to God, and believe in the holy seed of Abraham, all things shall go well with us: God shall bless them that bless us, and curse them that curse us (Genesis 12:3).

The ninth verse, is the conclusion of Paul's answer: and it is in effect and substance one and the same with verse 7, and it signifies that all men that be of Abraham's faith, (though otherwise foreigners and Gentiles to Abraham,) shall be partakers of the same blessing of God with him. It may be said: How shall we have the same blessing, when we have not the like faith? Answer: God respects not the greatness of our faith so much, as the truth of it. And if faith errs not in its object: that is, if we make Christ crucified our Redeemer, and join nothing to him: if there be further, a will to believe, and to apprehend Christ, with care and constancy to increase in faith, and a purpose not to sin, God will accept this true and honest will, for the deed.

10 For as many as be of the works of the law, are under the curse. For it is written, Cursed is every one that continues not in all things written in the Law, to do them.

In these words, Paul sets down a second reason, whereby he proves that not only the Jews, but also the Gentiles, are blessed as Abraham was, by faith. And the reason is drawn from the contraries, thus. They that are of works, that is, that look to be justified by works, are under the curse. Therefore, they that are of faith, are blessed, or justified, with Abraham. Moreover, Paul adds the proof of this second reason, in the next words, and it is framed thus: They which fulfill not the law, are cursed: they which are of works, fulfill not the law: therefore, they are accursed.

Whereas Paul says, that they are under the curse, that will be of works, we see the whole world almost, walks in the way of perdition: it is a conclusion of nature, that we must be saved, and justified, by our works. The young Prince in the Gospel, said, Good master, what must I do, to be saved? The Jews would not be subject to the justice of God, but they established their own righteousness of the law (Romans 10:3). Our common people, and they that should be wise, say, they look to be saved by faith: but indeed, they turn their faith, to works. For what is their faith? Surely nothing else (as they say) but their good meaning, or their good dealing, or their good serving of God.

Hence again it follows, that the Papacy, or Popish religion, is the way to perdition, in that it prescribes, and teaches, justification, by works. On the contrary, our religion is the safest, and surest from danger, because it teaches the free justification of a sinner, by the blood of Christ. And this makes the Papists, in the day of death, to renounce justification by their works. Stephen Gardiner a bloody persecutor, being on his death bed told, of free justification by the blood of Christ, said; You may tell this to me, but do not open this gap to the people. One of late in a public execution of justice, said, he would die a Catholic, and with that he added, that he looked to be saved only by the passion of Christ.

In the proof of the reason, three things are to be considered: What the curse is? Who are cursed? And when?

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

The curse in this life, is either within man, or without him. The curse within man, is manifold. In the mind there is ignorance of God, of ourselves, of true happiness, and of the means to attain to it. Again, there is a great difficulty with much pain to learn, and retain things, to be learned, and retained. And this is a curse of God upon our minds. In the conscience, there are manifold accusations; terrors, and fears, arising upon every occasion, and they are flashings (as it were) of the fire of hell, unless they be quenched in this life, by the blood of Christ. In the will, there is an inclination to all manner of sins, without exception. Again, there is hardness of heart, whereby the will of man is unpliable to that which is good, unless it be renewed. In the body there are more diseases, than the Physicians' books can express: and as many diseases as there be in us, so many fruits of sin there are (John 5:14).

The curse without us, is threefold. The first is, a spiritual bondage under the power of the devil: who by reason of sin, works in the hearts of unbelievers (Ephesians 2:2), and has the power of death (Hebrews 2:14).

The second, is an enmity of all the creatures with man, since the fall. And this appears, because when God receives us to be his people, he makes a covenant with all creatures, in our behalf (Hosea 2:18).

The third contains, all losses, calamities, miseries, in goods, friends, good name. Read Deuteronomy 28.

The curse in the end of this life, is death, which is the separation of body and soul (Romans 5:13), and death in its own nature, is a fearful curse, and the very downfall to the pit of hell.

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

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

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

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

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

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

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

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

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

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

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

Obiect. III. Sundrie holy men are saide to fulfill the law: Dauid turned from nothing that God commanded him all the daies of his life, save in the matter of Vriah. 1. king. 15. 5. Zacharie and Elizabs walked in all the commandements of God, and that withoutreproofe before God. Luk 1:6. Ans. There are two kinds of fulfilling the law: one Legall, the other Euangelicall. Legall is, when men doe all things required in the law, and that by themselues and in themselues. Thus none euer fulfilled the law, but Christ, and Adam before his fall. The Euangelicall manner of fulfilling the law, is to believe in Christ, who fulfilled the law for vs: and withall to indeauour in the whole man, to obey God in all his precepts. And this indeauour ioyned with the Purpose of not sinning, is called the righteousnes of Good conscience; and though it be not really a fulfilling of the law, yet it is accepted of God as a fulfilling of the law in all thē that are in Christ. For God accepts the indeanour to obey, for perfect obedience. Thus Dauid, Zacharie, Elizabs, and others, are said to fulfill the law.

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

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

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

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

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

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

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

Obiect. XI. If God have given vs an impossible law, he is more cruell then any tyrant. Ans. When God first gaue the law, he also gaue power to fulfill the law. If the law be impossible, it is not Gods fault, but mans, who by his own fault has lost this power of keeping the law.

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

I now come to other uses of the former conclusion. If the law be impossible, then must we seeke for the fulfilling of it, forth of our selues, in Christ, who is the ende of the law for righteousnes, to them that believe. Hence it followes necessarily, that our justification must be by the imputation, or application of Christs justice to vs.

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

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

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

11 And that no man is justified by the law in the sight of God, it is manifest. For the just lius by faith. 12 And the law is not of faith: but he that shall doe these things, shall liue in them.

The meaning. By the law] that is, the law not only ceremonial, but also judicial and moral. Indeed the occasion of Paul's disputation in this place, is taken from Circumcision, pertaining to the ceremonial law: but he enlarges his disputation, from one part to the whole law. For they which thought ceremonies necessary to justification, would much more think moral duties necessary. And that Paul speaks here of the moral, it appears by the 10th verse, where he alleges a sentence that specially pertains to the moral law: Cursed is everyone, etc. Again, the law may be considered, two ways, in the justification of a sinner: first, as it justifies without Christ. Secondly, as it justifies with Christ: and both ways it is excluded from justification, and here specially in the second regard. For the intent of the Galatians was, to join Christ and the law, in the work of our justification.

Before God] that is, in the judgment of God, before whose judgment seat we must all appear, and be judged.

The just shall live by faith.] The scope of these words is this. The Jews were oppressed by the Babylonians, and it was further told them by the Prophet, that they should be led into captivity, by the said Babylonians. Now in this distress of theirs, the Lord sets down the duty of the faithful Jews, namely, that they must stay themselves by their faith in the Messiah, and consequently, that they shall have safety in this life in the midst of all dangers, and in the end have eternal life. And Paul applies this text to his purpose, thus. Eternal life comes by faith: and therefore true righteousness before God is by faith. For righteousness is the foundation of eternal life: and therefore it is called justification of life (Romans 5:17).

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

In these words, Paul adds a new argument to the former, thus. Justice is by faith: the law is not of faith: therefore the law is not our justice. Or again, thus. He that is justified, is justified by faith: the law justifies no man by faith: therefore the law does not justify. The conclusion is first, in the 11th verse. The proposition is expressed, and confirmed by the testimony of the Prophet Habakkuk. The assumption is in the 12th verse.

The use. When Paul says, No man is justified by the law in the sight of God: he makes a double justification: one, before God: the other, before men. Justification before God is, when God reputes a man just, and that only for the merit, and obedience of Christ. Justification before men, is, when such as profess faith in Christ, are reputed just of men. By this distinction, Paul who says, that a man is justified by faith without works (Romans 3:28), and James, who says, that Abraham was justified by faith, and works (James 2:24), are reconciled: for Paul speaks of justification before God, as he himself expressly testifies (Romans 4:2), and Saint James speaks of justification before men, which is not only by the profession of faith, but also by works.

In the same sort, there is a double election. One special, whereby God knows who are his. The other, is more general, whereby we repute all men to be elect, that profess faith in Christ, leaving secret judgments to God. Thus Paul writes to the Ephesians, Philippians, etc. as elect. And the ministers of the word, are to speak to their congregations, as to the elect people of God.

In the same manner, there is a double sanctification: one before God, in truth (Ephesians 4:28), the other before men, in the judgment of charity. Thus men are said, to tread underfoot the blood of Christ with which they were sanctified (Hebrews 10:29). Thus all that are of right to be baptized, are holy and regenerate: not in the judgment of certainty, which is God's; but in the judgment of charity, which is man's: secrets always reserved to God.

Again, when Paul says, in the sight of God, he gives us to understand, that there is a universal judgment of God, before whom we must all appear, and be judged. And when Paul says in the time present, that God justifies (though not by works) he signifies, that this judgment is already begun upon us, even in this life. This must teach us, to walk in godly and holy conduct, in the fear of God: and to watch and pray, that we may be found worthy, to stand before God. Malefactors, when they are going to judgment, and when they see the judge set: lay aside scorning, and consider what to say, or do. Now we are these malefactors: and we know that God has already begun to give judgment of us: and therefore we must prepare ourselves to make a good reckoning.

In the testimony of the Prophet our duty is set down, and that is, that we must in this world live by faith. That we may live by faith, we must do two things. One is, to choose the true God for our God: the second is, in our hearts to cleave to him, and that according to his word. First therefore, we must cleave fast to his commandments, by entering into the way of his precepts, and by walking in them. For this cause we must have always about us the eye of knowledge, to direct our steps in the ways of God, that we ever keep ourselves in our callings, that is the duty we owe to God and man. Secondly, while we stand in the ways of God, we shall be assailed with many temptations on the right hand, and on the left: therefore we must further cleave to the promises of God: believing his presence, protection, and assistance, in all temptations and dangers. And this our faith must be as it were a hand to stay us. Here two caveats must be remembered. One, that we must not prescribe to God the manner of his assistance: but leave it, with other circumstances of time, and place, to God. The second is, when all earthly things fail us, we must rest upon the bare word of God, and believe the promise of remission of sins, and life everlasting. This is to live by faith. And this duty must be practiced, when we are in the field to fight for our country: when we lie on our deathbeds: and when we are in any danger.

Mark further, Paul says, the just man lives by faith: he therefore that is justified continues to be justified by his faith: and therefore the second justification, that is said to be by our works, is a mere fiction. And in that none lives by faith, but he that is a just man, we see that true faith is always joined with the purpose of not sinning, or with the justice of good conscience: and where they are severed, there is no more but a mere pretense of faith.

When Paul says [the law is not of faith] he sets down the main difference between the law and the Gospel. The law promises life, to him that performs perfect obedience, and that for his works. The Gospel promises life, to him that does nothing in the cause of his salvation, but only believes in Christ: and it promises salvation to him that believes, yet not for his faith, or for any work else, but for the merit of Christ. The law then requires doing to salvation, and the Gospel believing, and nothing else.

Object 1. The Gospel requires repentance, and the practice of it. Answer. Indeed the law does not teach true repentance; neither is it any cause of it, but only an occasion. The Gospel only prescribes repentance, and the practice thereof: yet only as it is a fruit of our faith, and as it is the way to salvation in which we are to walk, and no otherwise.

Object 2. The law requires and commands faith. Answer. The law requires faith in God, which is to put our trust in him. But the Gospel requires faith in Christ, the Mediator, God-man: and this faith the law never knew.

Object 3. In the Gospel there are promises of life, upon condition of our obedience. (Romans 8:13) If by the spirit you mortify the deeds of the flesh, you shall live. (1 John 1:9) If we confess our sins, God is faithful to forgive them. Answer. The promises of the Gospel are not made to the work, but to the worker: and to the worker not for his work: but for Christ's sake, according to his work. As for example: promise of life is made not to the work of mortification, but to him that mortifies his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token or evidence thereof. And therefore it must be remembered, that all promises of the Gospel that mention works, include in them reconciliation with God in Christ.

Object 4. Faith is a virtue, and to believe is a work: therefore one work is commanded in the Gospel, and is also necessary to salvation. Answer. The Gospel considers not faith as a virtue, or work, but as an instrument, or hand, to apprehend Christ. For faith does not cause, effect, or procure our justification and salvation, but as the beggar's hand, it receives them, being wholly wrought and given of God.

This distinction of the law and the Gospel, must be observed carefully. For by it we see that the Church of Rome has erroneously confounded the law and the Gospel, for this many hundred years. The law of Moses (say they) written in tables of stone, is the law: the same law of Moses, written in the hearts of men by the Holy Ghost, is the Gospel. But I say again, that the law written in our hearts, is still the law of Moses. And this oversight in mistaking the distinction of the law and the Gospel, is and has been, the ruin of the gospel.

We must here further observe, that believing, and doing, are opposed, in the article of our justification. In our good conversation they agree: faith goes before, and doing follows: but in the work of our justification, they are as fire and water. Hence I gather, that to the justification of a sinner, there is required a special and an applying faith, for general faith is numbered among the works of the law: and the devils have it. This kind of believing therefore, and doing, are not opposite. Again, hence I gather, that works of faith and grace, are quite excluded from justification; because the opposition does not stand between believing, and the works of nature: but simply, between believing, and doing.

Lastly, it may be demanded, why the Lord says, He that does the things of the law shall live; considering no man since the fall, can do the things of the law? Answer. The Lord since man's fall, repeats the law in his old tenor, not to mock men, but for other weighty causes. The first is, to teach us that the law is of a constant, and unchangeable nature. The second is, to advise us, of our weakness, and to show us, what we cannot do. The third is, to put us in mind, that we must still humble ourselves under the hand of God, after we have begun by grace to obey the law; because even then we come far short in doing the things which the law requires at our hands.

13 Christ has redeemed us from the curse of the law, when he was made a curse for us: (for it is written, Cursed is everyone that hangs on the tree.) 14 That the blessing of Abraham might come to the Gentiles, through Christ Jesus, that we might receive the promise of the spirit by faith.

Paul having proved the truth of his doctrine by various arguments, in the former part of this chapter, he here answers an objection, the occasion whereof is from the 10th verse. It may be framed on this manner: If they be accused that continue not in all things written in the law to do them, then all men are accursed: and the Gentiles are not partakers of the blessing of Abraham (as you have said.) Answer is here made, that to them that believe there is full redemption, from the curse of the law. And Paul for the better enlightening of his answer, here makes a description of our redemption by four arguments. The first is the author: Christ has redeemed us from the curse of the law. The second is the form or manner of our redemption, in these words, When he was made a curse for us. And this form is further declared by the sign, in these words: for it is written, Cursed is everyone that hangs on the tree. The third argument is in the end, in these words, that the blessing of Abraham might come on the Gentiles. The last is also another end, that we might receive the promise of the spirit.

Touching the Author, in these words, Christ has redeemed us from the curse of the law, sundry things may be learned. First of all, comparing these words with the 10th verse, or comparing the answer and the objection together, we see and are to observe that the threatenings of the law are to be understood with an exception from the Gospel. All are cursed, says the law, that do not continue to do all things written therein, Except they have pardon, and be redeemed by Christ, says the Gospel. And thus are all curses of the law to be conceived, with a limitation or qualification, from the Gospel.

Again, in that Christ has redeemed us from the curse of the law, here is our comfort, that neither hell, nor death, nor Satan, has any right or power over us, so be it we do unfeignedly believe in Christ. For we are bought with a price. And for this cause, we must be admonished, not to fear any evil overmuch, as the revilings, and curses of evil tongues, witchcraft, the plague, pestilence, famine, the sword, or death. For the curse which makes all these, and many other things hurtful to us, is removed from them that are in Christ. And therefore all immoderate fear should be restrained.

Thirdly, our duty is, to glorify God and Christ, who has redeemed us, and that both in body and soul. The redeemed must live according to the will of their Redeemer (1 Corinthians 6:20). This is all the thankfulness that we can show to our Redeemer for his mercy.

Lastly, here an objection made by some, may be answered. If (say they) we were redeemed by Christ, being captives to the devil, the price of our Redemption was paid to him, and not to God. Answer: We were captives properly to the justice of God in the law, to the order whereof we stand subject: and by this means we are captives to the curse of the law, and consequently to the devil, who is the minister of God, for the execution of the said curse. And being captives to the devil, no otherwise than as he is the minister of God, for the [reconstructed: inflicting] of punishment: the price must not be paid to him, but to God, who is the principal, and has a sovereignty over him and us.

I come now to the form of our Redemption, Who was made a curse for us. For the better understanding of these words, four points are to be handled. The first is, what is this curse? Answer: A double death: the first of the body, the second of the soul. The first is, the separation of the body and soul. The second is, the separation of the whole man from God: not in respect of his universal power and presence (for the very damned have their moving and being from him,) but in respect of his favor, and special love, whereby God ceases to be their God. And this is death indeed, whereof the first is but a shadow: and this is the curse of the law.

The second point is, How Christ was a curse, or accursed, who is the fountain of blessedness? Answer: He is not so by nature: for he is the natural son of God: nor by his own fault: for he is the unspotted lamb of God: but by voluntary dispensation: and therefore Paul says, he was made a curse. And he was made a curse, first, because he was set apart in the eternal counsel of the Father, Son, and Holy Ghost, to be our redeemer, and consequently to be a curse. In this regard, the Father is said to have sealed him (John 6:27), and he is said again to be preordained before all worlds (1 Peter 1:20), and given according to the counsel and foreknowledge of God (Acts 3:22). Secondly, he was made a curse, in that he was in time consecrated to be our Mediator and so a curse. And this consecration was first in his baptism, in which he put upon him our guilt, as we put off the same in ours; and secondly on the cross and passion, in which he took to him the punishment of our sin. And thus was he made a curse. It may be objected, that he is the Son of God: and therefore no curse. Answer: Christ must be considered as the Son of God, and again as our pledge and surety (Hebrews 7:22). In the first respect he was not accursed, but in the second.

The third point is, In what nature was Christ accursed? Answer: Whole Christ, God-man, or Man-God, was accursed. For the Lord of life (says Paul) was crucified, and consequently accursed (1 Corinthians 2:8). Yet this limitation must be added, that the curse was not upon the Godhead of Christ, but only in his flesh, or manhood. For he suffered (says Peter) in the flesh (1 Peter 4:1). Moreover, the soul of Christ was the more principal seat of the curse, as it was the principal seat of sin. Therefore the Prophet says, he made his soul an offering for sin (Isaiah 53:10), and Christ said, My soul is heavy to the death.

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

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

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

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

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

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

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

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

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

Moreover, that Christ was accursed, it is confirmed by the sentence and decree of God: Cursed is everyone that hangs on the tree (Deuteronomy 21:23). The ground of this sentence is the sin of the malefactor: for whom God curses, he curses for his offence. And here it may be demanded, why he that is stoned to death is not likewise accursed? Answer: He also is accursed: but there are special reasons why the man hanged on the tree is cursed. First, among the Jews, they which were hanged, were most grievous malefactors, as blasphemers, and idolaters: and their punishment was accordingly, most grievous. Secondly, hanging (as among all nations, so among the Jews) was a most odious, and infamous death. Thirdly, God did foresee that the Messiah should die on the cross, and therefore he accursed this kind of death. If it be said, that there was no fault or offence in Christ; and therefore he could not be accursed: I answer, that he became sin for us, in that our sin was applied and imputed to him. It may be further objected, that the thief which repented, was not accursed, though he were hanged on the tree. Answer: As a thief, he was accursed; as he was a thief, and repented, the curse was removed. For the law in the curses thereof, gives place to the Gospel: judgment yields to mercy: and the Gospel puts an exception to the law.

The use. If the malefactor hanged, be accursed, and defile the earth: how vile and accursed is the living malefactor, the blasphemer, adulterer, murderer, etc. who has entered no degree of punishment? Let this be considered, to terrify offenders.

Again, let us consider the scope of this law. Because he that hangs on the tree, is accursed: therefore says the law of God, he must be taken down, and buried. Mark the equity of this law: and that is, that things evil and accursed, are to be removed from the eye and sense of man. This charge the Lord gives of lesser matters, namely, of sights indecent, and unseemly (Deuteronomy 23:15). Again, we are commanded not so much as to name fornication, uncleanness, covetousness, resting, foolish talking, etc. (Ephesians 5:3). Here we are to be put in mind, that the Plays (commonly in use) are to be banished out of all Christian societies. For they do nothing else but revive and represent the vile and wicked fashions of the world, and the misdemeanor of men, which are things accursed, and therefore to be buried, and not once to be spoken of. Again, all evil in our example, whether in word, or in deed, must be buried, as much as may be: for it defiles, and is accursed.

Here it may be demanded, how this law of God, (he is accursed: therefore let him be taken down, and buried) stands with the order used in this and other countries, in which men are hanged in chains for the terror of the world? Answer: Judicial laws, if they have in them moral equity, and serve directly to reinforce the precepts of the Decalogue, are perpetual, and bind all men, else not. As for the judicial determinations of this or that manner of punishment, they concern us not, but God has left every nation free, though not in respect of punishment, yet in respect of the manner and order thereof.

The third point, whereby our redemption is described, is the end thereof, that the blessing of Abraham, that is, righteousness and life everlasting, may come upon the Gentiles. Here two things are to be considered. The first is, from where comes the benediction of Abraham? Answer: From the cursed death of Christ. For thus are the words, He was made a curse for us, that the benediction of Abraham might come on the Gentiles. Mark here how God works one contrary by the other. In the creation, he made something, not of something, but of nothing: he called light out of darkness: he kills, and then makes alive (Hosea 6): he sends men to heaven, by the gates of hell: he gave sight by a mixture of spittle and clay, a fit means to put out sight. In the work of our redemption he gives life, not by life but by death, and the blessing by the curse. This shows the wisdom, and power of God: and it teaches us in the work of our conversion and salvation, not to go by sense and feeling; because God can, and does work one contrary, in, and by the other.

The second point is, where this benediction of Abraham is to be found. Answer: The text says, It is extant in Christ Jesus, who is as it were the storehouse of God's blessing, and the dispenser of it to all nations. In him are hidden all treasures of wisdom, and knowledge (Colossians 2). God and the Lamb are all things to all the Elect in the kingdom of heaven (Revelation 21). Here we see the right way to become rich: and that is, above all things to seek to be true and lively members of Christ: for if he be ours, we can want nothing (Romans 8:32; Matthew 6:33; Psalm 34:10). This is a most sure way to procure to us all good things that he sees to be necessary for us. For Christ is the storehouse of the benediction of Abraham. Again, this must teach them that believe in Christ, to be content in any estate, be it better or worse, for true riches is the blessing of God; and this blessing is in Christ. This is the truth, if we could discern of things that differ. Thirdly, in our poverty, and in the midst of all our wants and losses, we must comfort ourselves. For though we lose never so much, yet we retain the principal, and that is Christ, who is the benediction of Abraham.

The fourth point is, another end of our Redemption, That we might receive the promise of the spirit by faith. For the better understanding of this, four questions may be demanded. The first is, what is meant by the promise? Answer: The promise of God made in the Old Testament, that he would pour out his spirit upon all flesh (Isaiah 44:3) and (Joel 2:28). And [reconstructed: he said], that this promise is fulfilled to the nations, when they believe. Mark here how the promises of God lie as void, dead, and of none effect, till the particular time of their accomplishment. God promises Jacob that his posterity shall be a great nation after 430 years: for which time they remain in thrall and bondage; but the very night after the former time was expired, nothing, no not the raging sea could stop their deliverance (Exodus 12:41). God promised deliverance after 70 years captivity to the Israelites in Babylon. When this time was expired, Daniel prayed, and at the very beginning of his supplications, the decree of God for deliverance came forth (Daniel 9:23). The vision of God (says the Prophet) is for an appointed time (Habakkuk 2:1), and so is the promise. This must teach us to be content, if after much praying, we find not the fruit of our prayers: because there is an appointed time for the accomplishing of them. In this respect David says, that his eyes failed, and he was hoarse in praying (Psalm 69:4).

The second question is, what is meant by the giving, or sending of the spirit? Answer: Without any alteration or change of place, it signifies two things. The first is, order between the persons, whereby the Father, and the Son work mediately by the Holy Ghost, and the Holy Ghost immediately from them. The second is, that the Spirit does manifest his presence by divine effects in us. In this respect he is said to be sent, or given of the Father, and the Son.

The third point is, In what order is the spirit given? For it seems, that we first of ourselves believe, and then receive the spirit? Answer: Men are said to receive the spirit, when they receive some new gift of the spirit, or the increase of some old gift (John 20:22). Again, to speak properly, faith and the receiving of the spirit, are for time both together. For first of all, we hear the promise of God: then we begin to meditate, and to apply the said promise to ourselves, to strive against doubting, and to desire to believe: and in doing of all this, we receive the spirit. To believe, is the first grace in us that concerns our salvation: and when we begin to believe, we begin to receive the spirit: and when we first receive God's spirit, we begin to believe. And thus by our faith we receive the spirit: and thus also the spirit dwells in us by faith (Ephesians 3:17). And we must not imagine, that we may, or can believe of ourselves, without the operation of the spirit.

The fourth point is, for what end we receive the spirit? Answer: For six. For illumination of our minds (1 John 2:27; 1 Corinthians 2:12); for regeneration, whereby the image of God is restored in us (John 3); for the government of our counsels, wills, affections, actions (Isaiah 11:1; Romans 8:14); for the effecting of that union, whereby we are united to Christ our head (1 Corinthians 6:17); for consolation (Romans 8:16); lastly, for confirmation in our faith, and every good duty (2 Corinthians 1:22; Ephesians 1:13).

This receiving of the spirit, is one special end of our redemption: and therefore it is most necessary for us, to have the spirit of God dwelling in us. If we have not the spirit, we are not Christ's: and without it, we can do nothing.

We must for this cause do such things, whereby we may obtain and receive a plentiful measure of God's spirit. Repent (says Peter) and you shall receive the Holy Ghost.

Again, we must carefully retain and preserve the grace of the spirit in us; by meditation in the word of God; by earnest and frequent prayer; by avoiding all such acts, in word, or deed, that may make a breach in conscience: for whatever offends conscience, quenches the spirit. Lastly, by savoring the things of the spirit (Romans 8:5), that is, by thinking on things spiritual, by affecting of them, and delighting in them.

15 Brethren, I speak as men do: though it be but a man's covenant, when it is confirmed, no man does abrogate it, or add anything thereto. 16 Now to Abraham and his seed were the promises made. He says not, and to the seeds, as of many; but, and to your seed, as of one, which is Christ. 17 And this I say, that the law which was 430 years after, cannot disannul the covenant that was before confirmed of God in respect of Christ, that it should make the promise of none effect. 17 For if the inheritance be of the law, it is no more by promise, but God gave it to Abraham by promise.

In these words, Paul meets with a second exception, or objection, made against that which he here principally stands upon: namely, that the blessing of Abraham is conveyed to the Gentiles, and that by Christ. The objection may be framed thus: The promise made to Abraham, cannot now pertain to the Gentiles, because the law was added to it, and by the law it is abrogated: and therefore the Gentiles are to be justified, and saved, by the observation of the law. To this objection, Paul makes a double answer. One is, that the promise cannot be abrogated: the second, that if it might be abrogated, yet the law cannot do it. The first he confirms on this manner: The Testament of God confirmed, cannot be abrogated: The promises made to Abraham and his seed, which is Christ, are his Testament confirmed: Therefore they cannot be abrogated.

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

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

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

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

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

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

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

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

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

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

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

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

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

Lastly, here is comfort against the consideration of our vnworthines. You saiest you are vnworthie of the mercie of God, and therefore hast no hope. And I say againe: dost you truly exercise your selfe in the spirituall exercises of faith, inuocation, repentance? be not discouraged: you must not receive the promise immediately of God, but Christ must doe it for you. Though you be vnworthie, yet there is dignitie, and worthines sufficient in him. If you say, that you must at the least receive the promise at the hand of Christ. I adde further, that he will not quench the flaxe that does but smoake, neither will he breake the bruised reede. He accepts the weake apprehension, if it be in truth. And our salvation stands in this, not that we know and apprehend him, but that he knowes & apprehends vs first of all.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lastly, in that Paul says, God gaue and freely bestowed the inheritance by the promise, it must be considered, that this giving is no priuate, but a publike donation. For Abraham must be considered as a publike person: and that which was given to him, was in him given to all that should believe as he did. Art you then a true beleeuer? doest you truly turne to God? here is your comfort: the inheritance of eternall life is as surely your, as it was Abrahams, when he believed. For you are partaker of the same promise with him: and when God gaue him life, he gaue you also life in him. Againe, persons backward, and carelesse, must be stirred vp with all diligence to use all good meanes that they may believe truly in Christ, and truly turne to God. For so soone as they beginne to believe, and to turne to God, they are entred into the condition of Abraham, and if they continue, they shall sit downe with Abraham, Isaac, and Jacob, in the kingdome of heauen: and after this life, they shall rest in the bosome of Abraham. For that which was done to Abraham, shall be done to all that walke in his steppes.

19 Therefore then serues the law? it was added because of transgressions, vntill the seede was come to which the promise was made: and it was ordained by Angels in the hand of a Mediatour. 20 Now a Mediatour is not of one: but God is one.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The use. God's unchangeableness is the foundation of our comfort. Saint Paul says, If we love God; we are known of him (1 Corinthians 8:3). Now the first we may certainly find in ourselves, namely, the love of God, and Christ: and for the second, God is unchangeable. For they which are once known of God, are ever known of him; and that even then when they feel nothing but God's anger.

Again, we are put in mind to be unchangeable in good things, as in faith, hope, love, good counsels, honest promises, and such like, specially in the maintenance of true religion. For we ought to be like to God. It is the poesy of our gracious Queen, Semper eadem. Always one and the same; no doubt in good things, specially in the religion established among us. The same must be the mind of all good subjects and all good people (1 Corinthians 15:58).

21 Is the law then against the promise of God? God forbid: for if there had been a law given, which could have given life, surely righteousness should have been by the law. 22 But the Scripture has included all under sin, that the promise by the faith of Jesus Christ, should be given to them that believe.

In these words, Paul propounds and answers another objection, in number the fourth. The occasion of the objection, is taken out of the former words, in which Paul says, the law is for transgressions. It may be framed on this manner. If the law serves to convince and condemn us of sin, it serves not to give life but to kill, and so it is contrary to the promise which gives life. The answer is made negatively, God forbid. And a double reason is rendered of the denial. The first is this: If the law could give life, it should also give justice, or justify: and so it should be contrary to the promise (because then there should be two contrary ways of justification, one by faith alone, the other by faith with works.) Therefore in that it kills and condemns, it is not contrary to the promise. The second reason is in the 22nd verse. Things subordinate, whereof one serves for the other, are not contrary: the law and the promise are subordinate; for the law prepares the way for the accomplishing of the promise, in that it shuts all under sin, that the promise may be given to them that believe in Christ.

The use. In that Paul rejects the blasphemous objection with, God forbid: we are taught to avoid things said or done to the dishonor of God, with loathing and detestation. When it was related to Ahab and Jezebel, that Naboth had blasphemed God, they being idolaters, solemnize a fast pretending danger by the sin (1 Kings 21:12). Caiaphas supposing that Christ had blasphemed, rent his garments (Matthew 26). When Job did but suspect his children of blaspheming God, he called them and sanctified them (Job 1:5). It is the fault of our days, that many blaspheme by cursing, swearing, etc. without fear, and many do it (as many dissolute soldiers) in a bravado: and hearers thereof for the most part are nothing moved thereat; so ordinary is the offense. This shows the wickedness of our times.

In the first reason, Paul delivers a notable conclusion, namely, that the thing which is the means to procure life to us, is also the means of our justice or justification before God. And good reason. For justice causes life: and that which gives life, first of all gives justice. Hence it follows that works cannot meritoriously deserve eternal life. For if life be by the works of the law, then justice also: but that cannot be: for we must first of all be justified, before we can do a good work. Let the Papists consider this. Again, they which teach, that faith is alone in justification, and that both faith and works concur as causes of salvation, are deceived. For by the former conclusion of Paul, if works be causes of salvation, then must they also have a stroke in our justification, which they have not. And therefore they are the way of our salvation, but not any cause at all. Lastly, here we see that many among us do not hold Christ, or believe in him aright, for their justification: because they hold him without change of heart and life. For by Paul's conclusion, whom Christ quickens, them he justifies: and whom he does not quicken, them he does not justify. Examine yourself then: if Christ has sanctified and renewed your heart, you are justified: if your heart be yet unsanctified, and your life unreformed, deceive not yourself with foolish imaginations: you are not yet justified.

The 22nd verse follows, containing the second reason. And first let us consider the meaning of the words. The Scripture] the words are in the Original thus, That scripture, namely, the Scripture before named, the written law in the books of the Old Testament. And further, by the law, we must understand, God in the law (Romans 11:32), God has concluded all under unbelief.

Concluded] The law is compared to a judge, or sergeant: sin to a prison. And the law is said to conclude, or enclose men under sin: because it does to the full accuse and convince us of sin, so as our mouths are stopped, and we have no way to escape.

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

The promise] The thing promised, which is remission of sin, and life everlasting.

By the faith of Christ] That is, the faith whereof Christ is both the author, and matter. This is added, to signify to us, who are true believers, namely, they which are believers by the faith of Christ.

Against this text of Paul, blind reason moves many questions, as namely why God created man, and then suffered him to fall? Why God did not restrain the fall of Adam to his person, but suffers it to enlarge itself to all mankind, so as all be shut up under sin? Why the promise is not given to all, but only to believers? But there are two special grounds, upon which we are to stay our minds. The first is, that God has an absolute sovereignty and lordship over all his creatures. We may not therefore dispute the case with God (Romans 9:20). He may do with his own what he will (Matthew 20:15). The second is, that the ways and judgments of God are a gulf, into which the more we search, the more we plunge ourselves: because they are unsearchable (Romans 11:33).

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

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

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

Whereas Paul says, that the promise is given to believers, it is manifest that the promise is not universall in respect of all mākind, but only indefinite, and universall in respect of believers. Wherfore their doctrine is not sound, that teach the Redemption wrought by Christ, to be as generall as the sinne of Adam. Indeede, if we regard the value and sufficiencie of the death of Christ, it is so: but if we respect the Communication and donation of this benefit, it is not. For though all be shut under sinne, yet the promise is onely given to them that believe. It is obiected, that God was in Christ reconciling the worldto himselfe. 2. Cor 5:19. Ans. The text in hand shewes that by the world, we are to vnderstād all believers, through the whole world. And whereas Paul says, God shut vp all under vnbeleefe, that he might have mercie upon all, Rom 11:32. his meaning is here set downe, that he shut both Iewes and Gentiles under vnbeleefe, that he might have mercie upon all that believe, both of Iewes and Gentiles.

Marke further, the ende of the law is conuiction: and the ende of our conuiction is, that the promise of mercie may be given to them that believe. Here is notable comfort, with incouragement to all good duties. Does the law as it were in the name of God arrest you? does it accuse and conuince you of manifold sinnes? does it arraigne you at the barre of Gods judgment, and fill your soule with terrour? dost you by the testimonies of the law and your own conscience, see and feele your selfe to be a most miserable and wretched sinner? well. It may be you thinkest that all this is a preparation to your damnatiō: but it is not. For it is cōtrariwise a preparation to your salvation. For the law with a loud voice in your heart, proclaimes you a sinner, and threatens you with perdition: but the end of all this is, that Jesus Christ may become a Sauiour to you, so be it you wilt come to him, and believe in him. For he saues no sheepe, but the lost sheepe, and he calls not just men, but sinners to repentance. Let vs therefore with all our hearts come to Christ and believe in him, and that by the faith of Christ, that is, with a faith ioyned with hope, loue, and new obedience. Then shall the promise of pardon and life euerlasting, be given to vs. upon this ground, persons in despaire and grieuous offenders, may see a plaine way to helpe and succour themselues. For the worke of the law concluding vs under sinne, by the mercie of God, tends to our salvation, if we will use the good meanes.

Lastly, Paul says, the promise is made not to euery one that beleeus according to any faith of his own, but to them that are true believers by the faith of Christ. Therefore euery man shall not be saved in his own faith and religion, but onely they that are of the faith of Christ.

23 For before faith came, we were kept under the law, and shut vp to the faith which should afterward be reuealed. 24 Therefore the law was our schoole-master to Christ, that we might be made righteous by faith. 23 But after that faith is come, we are no more under the schoole-master.

Paul in the 19th verse had said, that the law was for transgressions, till the seed come, to which the promise was made. And here he makes a more large declaration of his own meaning. The sum of all that he [reconstructed: says] may be reduced to a comparison of things unlike, on this manner. Before the coming of faith, we were under the dominion of Moses' law: but after faith was come, we were free. The first part of the comparison is amplified by a double similitude: the law was a guard to us, verse 23, and the law was our schoolmaster, verse 24, the second part of the comparison is in the 25th verse.

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

We] We Jews: I Paul a Jew, and the rest of that nation.

Law] That is, the whole economy, policy, and regiment of Moses, by laws partly moral, partly ceremonial, and partly judicial.

Kept] Compassed or guarded. Because the law before Christ was to the Jews as a guard of armed men, to enclose and keep them, that they should not depart from God, and from their allegiance to him, to the sins, idolatries, and superstitions of the Gentiles.

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

Afterward revealed] From the creation, to the law, the Church of God was in one family; and the rest of the world beside was no people of God. From the law, till Christ, the Church of God was enclosed in the nation of the Jews, and all the world beside no Church or people of God. And this distinction of a people, and no people, stood some time after the coming of Christ. (Matthew 10:5) Go not into the way of the Gentiles, and into the cities of the Samaritans enter you not. After the ascension of Christ, this distinction ended: because the mystery of man's redemption was then more plainly revealed; and it began then to be revealed to the whole world. (Colossians 1:26-27) and (Romans 16:25).

Thus we see that the law served for transgressions: because it was to the Jews as a guard to keep them in the compass of their duty, that they fell not away to various transgressions.

The use. This shows the greatness of our corruption, and that the very frame of our heart is evil continually, that the Lord must be forced to set his laws about us as a guard of armed men, to keep us, that we sin not.

Again, here we see the use of God's laws, which serve to prevent, restrain, and cut off sin, into which otherwise men would fall, unless they were compassed and guarded by laws. Some object for freedom of will, on this manner: If the laws of God cannot be kept, they are in vain: but they are not in vain: therefore they may be kept. Answer. The major, or first part of the reason, is not true. For there are other uses of the law of God, than the keeping of them: for they serve to restrain, and prevent open offences: and to keep men in order, at the least outwardly.

Another use of the law of God, was to conclude and shut up the Jews into the unity of one faith and religion. For this cause the Jews had but one temple, one mercy-seat, one high priest, etc. Hence it follows, that in a godly and Christian commonwealth where true religion is established, there may be no toleration of any other religion. For that which is the end of God's laws, must also be the end of all good laws in all commonwealths and kingdoms, namely, to shut up the people into the unity of one faith.

The Church of the Jews, is called a fountain sealed, a garden enclosed (Song of Songs 4:12), a vineyard hedged in (Isaiah 5:5; Psalm 80:13). And here we see what is the hedge or wall of this garden, or vineyard: namely, the regiment or policy of Moses by a threefold kind of law. This admonishes us to respect and with care to observe good laws: because they are as it were hedges and fences of all good societies: and the breaking of them is the pulling down of our fence.

Where Paul says, till the faith be revealed. Note, that the faith, or the Gospel, was not revealed to the world, till the last age, after the coming of Christ. It may be said, it was always revealed to all men, but not so clearly as in these last days. Answer. It was not revealed to all, either darkly or clearly, before the coming of Christ. (Acts 14:16) God suffered the Gentiles to walk in their own ways. (Ephesians 2:12) they were without God, and without Christ. (Romans 15:20) Paul preached where Christ was not so much as named. Hence it follows, that the calling of men to life everlasting, is not universal: because Christ was never universally revealed. Neither is man's redemption universal in respect of the whole world. For redemption by Christ was not revealed to all nations before the coming of Christ: and a benefit to be apprehended by faith, if it be unknown, is no benefit. Lastly, it is erroneous that some teach, namely, that supernatural grace is universal: that is, that the power to believe in Christ, and the power to turn to God, if men will, is generally given to all. But this cannot be: because it is not given to all men, so much as to hear of Christ, and to know him.

Seeing faith is now come, it may be demanded, what is the guard whereby we are kept now? Answer. The precepts of the moral law. The sayings of the wise are as nails or stakes fastened to range men in the compass of their own duties (Ecclesiastes 12:11). Again, the peace of God, or the assurance of our reconciliation with God, is a guard, to keep our hearts and senses in Christ (Philippians 4:7). If this will not do the deed, God has in store, his corrections, and judgments, to be as a hedge to hem us in (Hosea 2:6). This being so, our duty is to guard and enclose ourselves, specially our hearts (Proverbs 4:23), and all the senses and powers of our souls (Psalm 141:3), by the wholesome precepts, and counsels of God. Considering we lie open to so many enemies, we should continually be armed and fenced from the head to the foot (Ephesians 6:13), otherwise we shall upon every occasion be overturned.

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

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

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

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

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

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

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

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

Judicial laws are such as concern inheritances, lands, bargains, controversies, criminal causes; and they pertain to the government of the Commonwealth. If the Commonwealth of the Jews were now standing, they should be governed by these laws. For to them were they given. Some are of mind, that all judicial laws are abrogated: and some are of contrary mind, that all Commonwealths are to be governed by them. But they are both deceived: and the mean between both, is the truth. Know then that of judicial laws of Moses, some are abrogated, some are not. Such laws as are merely judicial, that is, judicial and not moral, and do particularly concern the nation of the Jews, the land of Canaan, the times before Christ, the things of the Old Testament, are abrogated. Of this kind is the law that commands the brother to raise up seed to his brother (Deuteronomy 25:5). The law of Tenths is partly ceremonial, and partly judicial, and specially concerns the land of Canaan. For as countries are richer or poorer than Canaan, so must their allowance to the ministry be more or less. The sevenths, the eighths, the ninths, the elevenths, the twelfths, and not the tenths. And the allowance of Tenths, stands not in force in this and other Commonwealths by the judicial law of God, but by positive laws of countries. For if it did, then ministers should not meddle with their Tenths, either for the gathering, or for the disposing of them, but they should be brought into storehouses by certain overseers, and they should dispose of them according to the need of every minister (2 Chronicles 31; Malachi 3). The law that the thief must either restore fourfold, or be a bondman, concerns Canaan, and those countries. In Europe, (specially in the northern and western parts,) a stricter law is required. For the people are much given to idleness, and consequently to robbing: and they are of fierce disposition, and therefore with theft join violence, and disturbance of the common peace. And for this cause (excepting in some cases) theft is punished with death. And this must not seem hard. For even the Jews, when the theft was aggravated with other circumstances, might punish it with death (2 Samuel 12:6). And it is in the power of the magistrate, when sins are increased, to increase the punishment.

Now judicial laws that are in foundation and substance moral, are not abrogated, but are perpetual. For the better discerning of them, I give two notes. The first is this: If a judicial law serves directly and immediately, to guard and fence any one of the ten commandments, in the main scope and end thereof, it is moral in equity, and perpetual: because the end and use of it is perpetual. I will give various examples. It is the law of God that he of the Israelites that shall entice them to go and worship other gods, shall be put to death (Deuteronomy 13:6). This law serves to maintain and uphold the first commandment, the end of which is to enjoin us to take the true God for our God: and this end is most necessary both for God's glory, and for the salvation of men: and therefore whatever thing or person overturns or abolishes this end, it must be cut off from the society of men. Here note by the way, that they which have been born, baptized, and brought up among us, and yet afterward become Mass-priests, and seek maliciously and obstinately, without ceasing to seduce our people, deserve in this respect, to be put to death.

Example 2. You shall not suffer a witch to live (Exodus 22:18). This law again, is a fence to the first commandment. For witches renounce God, and human society: and therefore are worthily cut off: though they do no hurt: even because they make a league with the devil.

Example 3. He that blasphemes the name of God, shall be put to death (Leviticus 24:16). Understand this law of manifest and notorious blasphemies, that pierce through God, as the words import: and then it is a main fence to the third commandment. For God's name may in no wise be abused, and trampled underfoot: and therefore blasphemers piercing God are to be cut off. This is the very law of Nature, as appears by Nebuchadnezzar, who gave in commandment to his people, that whoever blasphemed the name of the true God, should be put to death (Daniel 3:29). Here note, that manifest and convicted atheists, if they be put to death, have but their deserts.

Example 4. He that curses father or mother shall die the death (Leviticus 4:9). This law is a necessary fence to the fifth commandment, and upholds the honor that is due to parents.

Example 5. He that strikes a man so that he dies, shall die the death (Exodus 21:12). To this law there is no exception made, but one, and that is, when a man is killed unawares. And it is for its equity perpetual. For it is a main and direct fence to the sixth commandment. Consider another reason: the whole land (says the Lord) shall be defiled with blood, till his blood be shed that kills a man (Numbers 35:33).

Example 6. The adulterer and the adulteress shall both be put to death (Leviticus 20). This judicial law serves to uphold and maintain chastity, which is the end of the seventh commandment. Mark withal, the reasons (Leviticus 20:22-23): Lest the land [reconstructed: spew] you out: and, for these things, that is, for suffering this and other sins unpunished, the Gentiles were cast out. It may be said, that Christ did not condemn the woman to death, which was taken in adultery. Answer: He came to be a Mediator, and not a judge, or magistrate. It is alleged, that David was not put to death for adultery. Answer: He was the highest in the kingdom: there was none to judge him. Again, it may be said, that if adultery be death, then innumerable persons must die. Answer: We must do that which we find to be the will of God; and the events of things must be left to God.

The second note, whereby we may discern a judicial law to be moral for its equity, is this; If it follows necessarily and immediately from the light, principles, and conclusions of nature. For example (Deuteronomy 22:5): the man shall not put on the things that pertain to the woman, nor the woman the things that pertain to the man. This law is more than judicial: for it is a rule of common honesty: practiced in those countries, by the light of nature, where the written law was never known. And things good and honest which nature teaches, are moral and must be done. This is Paul's rule: Does not nature teach this? (1 Corinthians 11:14).

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

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

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

26 For you are all the sonnes of God by faith in Christ Jesus. 27 For all you that are baptised into Christ, have put on Christ. 28 There is neither Iew nor Grecian: there is neither bond nor free: there is neither male nor female: for you are all one in Christ Jesus.

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

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

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

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

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

The first argument whereby the adoption of God's children is set forth, is concerning the persons to whom it belongs, in these words, All you are the children of God. So Paul says, all the Ephesians are elect (Ephesians 1:3). And Peter calls all them to whom he writes (1 Peter 1:1), elect; and John (1 John 3) the children of God. And herein they follow the judgment of charity, leaving all secret judgments to God. Here I observe one thing, that every grievous fall does not abolish the favor of God, and extinguish the grace of regeneration. For the Galatians erred in the foundation of religion, and had fallen away to another Gospel: and yet Paul says, that they were (for all this) the children of God, and not some, but all of them. This truth may be seen by experience. The child of God before his fall, has a purpose not to sin: in the time of temptation when he is in falling, he has a strife: after he is fallen, he lies not in his fall, as wicked men do, but he recovers himself by new repentance. And this shows, that the child of God by his fall does not return again to the estate and condition of wicked men. When Saint John says, he that is born of God sins not, his meaning is this; he that is born of God, if he fall into any offence of frailty, yet does he not make a practice of sin, as the wicked, and ungodly do.

It may be said, the Galatians, and all the Galatians, are the children of God: but what is that to us? Answer: They among us that profess true faith in Christ, with care to keep good conscience, are likewise to hold themselves to be children of God. He believes not the Gospel, that does not believe his own adoption. For in the Gospel there is a promise of all the blessings of God, to them that believe: and there is also a commandment to apply the said promise to ourselves; and consequently, to apply the gift of adoption to ourselves. When we are bidden to say, Our Father, we are bidden to believe ourselves to be children of God, and so to come to him. Therefore with Paul I say, that all we that truly believe in Christ, and have care to lead a good life, all I say, are indeed the children of God.

The use. Comforts arising by this benefit, are many. First, if you be God's child, surely he will provide all things necessary for your soul and body (Matthew 6:26). Our care must be to do the office and duty that belongs to us: when this is done, our care is ended. As for the good success of our labors, we must cast our care on God; who will provide that no good thing be wanting to us (Psalm 34:10). They that drown themselves in worldly cares, live like fatherless children.

Secondly, in that we are children, we have liberty to come into the presence of God, and to pray to him (Ephesians 3:12).

Thirdly, nothing shall hurt them that are the children of God. The plague shall not come near their tabernacle: they shall walk upon the lion and the asp, and tread them under foot (Psalm 91:13). All things shall turn to their good (Romans 8:28). And the rather; because the Angels of God pitch their tents about them.

Lastly, God will bear with the infirmities and frailties of them, that are his children, if there be in them a care to please him, with a purpose of not sinning (Malachi 3:7). If a child be sick, the father or mother do not cast it out of doors: much less will God.

The duties. First, if you be God's children, then walk worthy your profession and calling. Be not vassals of sin and Satan: carry yourselves as kings' sons: bearing sway over the lusts of your own hearts, the temptations of the devil, and the lewd customs and fashions of this world. When David kept his father's sheep, he behaved himself like a shepherd: but when he was called from the sheepfold, and chosen to be king, he carried himself accordingly. So must we do, that of children of the devil, are made the children of God. And if we live according to the lusts of our flesh, as the men of this world do, whatever we profess, we are in truth the children of the devil (John 8:44; 1 John 3).

Secondly, we must use every day to bring ourselves into the presence of God, and we must do all things as in his sight, and presence, presenting ourselves to him, as instruments of his glory in doing of his will. This is the honor that the child of God owes to him (Malachi 1:6).

Thirdly, our care must be (according to the measure of grace) to resemble Christ in all good virtues, and holy conversation. For he is our eldest brother the first born of many brethren: and therefore we should be like to him (1 John 3:2-3).

Fourthly, we must have a desire and love to the word of God, that we may grow by it, in knowledge, grace, and good life. For this is the milk and food whereby God feeds his children (1 Peter 2:2). Such persons then among us, that have no love or liking of the word, but spend their days in ignorance and security, show themselves to be no children of God. The child in the arms of the mother or nurse, that never desires the breast, is certainly a dead child.

Lastly, we must put this in our accounts, that we must have many afflictions, if we be God's children: for he corrects all his children. And when we are under the rod of correction, we must resign ourselves to the will and good pleasure of God. This is childlike obedience: and this must be done in silence, and with all quietness: then God is best pleased.

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

The second Argument. Speciall faith (say they) is absurd; because by it a sinner must believe the pardon of his sinnes, before he has it: in as much as faith is the meanes to obtaine pardon. Ans. The giving and the receiving of pardon and faith, are both at one moment of time: for when God gives the pardon of sinne: at the same instant he causs men to receive the same pardon by faith. For order of nature faith goes before the receiving of the pardon (because faith is given to them that are to be ingrafted into Christ, and pardon to them that are in Christ) for time it does not: and therfore this second argument is absurd.

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

The second question is, when faith beginnes first to breede in the heart? Ans. When a man beginnes to be touched in his conscience for his sinnes, and upon feeling of his own spirituall pouertie, earnestly hungers and thirsts after Christ and his righteousnes above all things in the world. Christ says, I will give to him that thirsts of the well of the water of life freely, Reuel. 21. 6. This promise declares that in thirsting there is a measure of faith. To eate and drinke Christ the bread and water of life, is to believe in him: and to hunger and thirst hauing as it were a spirituall appetite to Christ, is the next steppe to this eating and drinking. Therefore this must be remembred, that professours of the Gospel, indeed teachers of the same, that want this sense of their vnworthines, and this thirsting, are farre wide, what gifts soeuer they have. For they are not yet come to the first steppe of true faith.

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

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

It may further be demanded, what are the marks of the inward baptism? Answer: The new birth, whereby a man is washed and cleansed by the spirit of God, has three special marks. The first is, the spirit of grace and supplications (Zechariah 12:10), that is, the spirit of regeneration, causing men to turn to God, and with that to make instant prayer and supplication for mercy and forgiveness of sins past. The second, is to hear and obey the voice of God in all things (John 8:47; John 10:27). The third is, not to sin, that is, not to live in the practice of any sin after this new birth is begun (1 John 3). He that is born of God, does not commit sin. He may fail in this or that speech, and do amiss in this or that action; but after his calling and conversion, the tenor and course of his life, shall be according to the commandments of God. And this is a special mark to discern the inward baptism.

Some alleged, that having long ago been baptized with water, yet they feel not the inward baptism: and therefore they fear that they are not the children of God. Answer: If there be in you a sorrow for your corruptions and sins past: if you have a purpose to sin no more: if you avoid the occasions of sin, and fear to offend: if having sinned, you lie not in your sin, but recover yourself by new repentance: you are verily born of God, and baptized with the baptism of the Holy Ghost.

Others allege, that although they have been baptized, yet they fear they have no faith: and therefore they think they are not the children of God. Answer: If there be in you a sorrow for your unbelief, a will and desire to believe, and a care to increase in faith by the use of good means, there is a measure of true faith in you, and by it you may assure yourself that you are the child of God.

Others again allege, that they have long made prayer to God, and that according to his will, and yet their prayers have not been heard: and therefore they often doubt they are not God's children. Answer: If you can pray, though your prayer be not heard according to your desire, content yourself. For the prayer of the heart is the mark of the spirit of adoption (Romans 8:16, 26). And by it you may know that you are the child of God.

Thus then we see what is the infallible mark of the child of God; namely, baptism joined with true faith in Christ, or the outward baptism joined with the inward baptism of the spirit. The use. Many avouch the present Church of Rome to be the true Church of God: and that because they say, in it there is true baptism, which is a mark of the church of God. But they are deceived: for baptism in the church of Rome is severed from true faith, or from the Apostolic doctrine: and the outward baptism is severed from the inward baptism. For they of that Church, overturn justification by the mere mercy of God, which is the principal part of the inward baptism. Again, the ten tribes retained circumcision after their apostasy: yet for all that condemned to be no people of God (Hosea 1:9). The light in the lantern pertains not to the lantern, but to the passengers in the street: even so the Confession of faith in the Symbol of the Apostles, and baptism, that are retained in the Papacy, pertain not to the Papacy, but to another hidden Church, which by these and other means is gathered out of the midst of Romish Babylon. And therefore baptism is rather a sign of this, than of the Romish Church.

Again, we must be warned to take heed that we deceive not ourselves, thinking it a sufficient matter that we have been baptized. For except Christ inwardly washes us by his spirit, we have no part in him (John 13:8). Circumcision (says Paul) avails not, unless you be a doer of the law (Romans 2:25). Baptism indeed saves (1 Peter 3:21), but that is not the baptism of water, but the stipulation of a good conscience, by the resurrection of Christ. The outward baptism without the inward, is not the mark of God's child, but the mark of the fool that makes a vow, and afterward breaks it (Ecclesiastes 5:3).

Moreover, baptism is not only a sign of our adoption, but also a seal thereof, and a means to convey it to us: and for the better understanding of this point, and for a further clearing of the 27th verse, I will speak of the whole nature of baptism. That which is to be delivered, I reduce to eight heads. 1. the name of baptism, and the phrases. 2. the matter. 3. the form. 4. the end. 5. the efficacy of baptism. 6. the necessity thereof. 7. the circumstances. 8. the use.

Touching the name; baptism is taken six ways. First, it signifies the superstitious washings of the Pharisees, who bound themselves to the baptisms or washings of cups and pots (Mark 7:4). Secondly, it signifies the washings appointed by God in the ceremonial law (Hebrews 9:10). Thirdly, it signifies that washing by water which serves to seal the covenant of the New Testament (Matthew 28:19). Fourthly, it signifies by a metaphor, any grievous cross or calamity. Thus the passion of Christ, is called his baptism (Luke 12:50). Fifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by imposition of hands of the Apostles (Acts 1:5; Acts 11:16). Lastly, it signifies the whole Ecclesiastical ministry. Thus Apollos is said to teach the way of the Lord, knowing nothing but the baptism (that is, the doctrine) of John (Acts 18:25). In the third sense is baptism taken in this place, when Paul says, You are all baptized into Christ.

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

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

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

The thing signified, or the substance of baptisme, is Christ himselfe our Mediatour, as he gaue himselfe to wash & cleanse vs. Thus Paul says, that he cleanse[•]th his Church by the washing of water. Eph 5:6.

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

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

The use. By this order we see, that the commandement to believe and to repent, is more large and generall, then the promise of mercie in Christ. For the commandement is given to all hearers to turne and believe, and the promise is made onely to such hearers, as doe indeede turne and believe: therefore it is a falshood to imagine, that the promise of salvation belongs generally to all mankind.

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

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

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

They likewise are to be blamed, that bring up their youth in ignorance. For they are baptized upon condition that they shall become disciples of Christ, when they come to years of discretion. And they are by this means barred from all the mercies of God: for we must as good disciples obey the commandment that bids us turn and believe, before we can have any benefit or profit by any of the promises of God.

Lastly, we are here taught in the working of our salvation to keep the order of God which he has set down to us in baptism, which is first of all to turn to God, according to all his laws, and secondly upon our conversion to lay hold of the promises of God, and the confirmation thereof by the sacraments. Thus shall we find comfort in the promises of God, and have true fellowship with God, if we begin where he begins in making of his covenant with us, and end where he ends. And this we must do not only in the time of our first conversion, but also afterward in the time of distress, and affliction, and at such times as by frailty we fall and offend God. In a word, if for practice we always keep ourselves to this order, we shall find true comfort in life and death.

It follows, Baptizing them into the name, or in the name of the Father, Son, and Holy Ghost. These words signify: first, to baptize by the commandment and authority of the Father, Son, and Holy Ghost: secondly, to baptize by and with the invocation of the name of the true God. Whatever you do in word or deed, do it in the name of our Lord Jesus Christ, that is, by the invocation of the name of Christ (Colossians 3:17). Thirdly, to baptize in the name, etc. signifies to wash with water in token that the party baptized has the name of God named upon him, and that he is received into the household or family of God, as a child of God, a member of Christ, and the temple of the Holy Ghost. Thus Jacob says in the adoption of Ephraim and Manasseh, Let them be mine, and let my name be called upon them (Genesis 48:5, 16). And Paul says, that the Corinthians might not be named and distinguished by Paul, Cephas, Apollos, because they were not baptized into their names, but into the name of Christ (1 Corinthians 1:13). And this I take to be the full sense of the phrase.

Here we see what is done in baptism; the covenant of grace is solemnized between God and the party baptized. And in this covenant some actions belong to God, and some to the parties baptized. God's actions are two. The first is, the making of promise of reconciliation, that is, of remission of sins, and life everlasting to them that are baptized, and believe. The second is, the confirmation or sealing of this promise: and that is twofold, outward, or inward. The outward seal, is the washing by water: and this washing serves not to seal by nature, but by the institution of God, in these words, baptize them, etc. and therefore Paul says, cleansing the Church by the washing of water in the word (Ephesians 5:26). The inward sealing is by the earnest of God's spirit (Ephesians 1:13). The action of the party baptized, is a certain stipulation, or obligation, whereby he binds himself to give homage to the Father, Son, and Holy Ghost. This homage stands in faith, whereby all the promises of God are believed, and in obedience to all his commandments. The sign of this obligation is, that the party baptized willingly yields himself to be washed with water.

It is not said in the name of God, but in the name of the Father, Son, and Holy Ghost, to teach us the right way to know and to acknowledge the true God. This knowledge stands in six points, all here expressed. The first is, that there is one God, and no more. For though there be three that are named, yet there is but one name, that is, one in authority, will, and worship of all three. And elsewhere, men are said to be baptized into the name of the Lord (Acts 10:48). The second is, that this one true God, is the Father, Son, and Holy Ghost. A mystery unsearchable. The third, that these three are really distinct, so as the Father is first in order, the Son the second, and the Holy Ghost, not the first or second, but the third. The fourth is, that they are all one in operation (John 5:19), and specially in the act of reconciliation, or covenant making. For the Father sends the Son to be our Redeemer: the Son works in his own person, the work of redemption: and the Holy Ghost applies the same by his efficacy. The fifth is, that they are all one in worship: for the Father, Son, and Holy Ghost, are jointly to be worshipped together, and God in them. The last is, that we are to know God, not as he is in himself, but as he has revealed himself to us in the covenant of grace: and therefore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our comforter; and seek to grow in the knowledge and experience of this.

It may be demanded, whether baptism may not be administered in the name of Christ alone, or in the name of God, without mention of the persons in the Godhead? Answer: No. For the true form of baptism is here prescribed. If it be said, that Peter bids them of Jerusalem, repent and be baptized into the name of Christ (Acts 2:38), I answer, that Peter's intent in that place is, to set down not the form of baptism, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.

The fourth point is, concerning the ends of baptism, which are four. The first is, that baptism serves to be a pledge to us in respect of our weakness, of all the graces and mercies of God, and specially of our union with Christ, of remission of sins, and of mortification. Secondly, it serves to be a sign of Christian profession before the world: and therefore it is called the stipulation or interrogation of a good conscience (1 Peter 3:21). Thirdly, it serves to be a means of our first entrance or admission into the visible Church. Lastly, it is a means of unity. Read (Ephesians 4:5; 1 Corinthians 12:13).

The fifth point concerns the efficacy of baptism. Of which there be four necessary questions. The first is, whether the efficacy of baptism extend itself to all sins, and to the whole life of man? For answer, I will set down what we teach, and what the Papists. We teach, that the use of baptism enlarges itself to the whole life of man, and that it takes away all sins past, present, and to come: one caution remembered, that the party baptized, stand to the order of baptism, which is, to turn to God, and to believe in Christ, and so to continue by a continual renovation of faith and repentance, as occasion shall be offered. Reasons may be these. First, the scripture speaks of them that had long before been baptized, and that in the time present, baptism saves (1 Peter 3:21), and, you are buried by baptism, into the death of Christ (Romans 6:4). And in the future tense it is said, he that believes, and is baptized, shall be saved. And Paul says, that the Church is cleansed with the washing of water, that it may be presented glorious and without spot to God (Ephesians 5:26). And all this shows that baptism has the same efficacy after, which it had before the administration thereof. Secondly, the covenant of grace is everlasting (Isaiah 54:10; Hosea 2:19), and the covenant is the foundation or substance of baptism: therefore baptism is not to be tied to any time: but it must have its force, so long as the covenant is of force. And this appears by the example of the Galatians, who are now fallen away to another gospel after their baptism, and yet are instructed and directed by their baptism. Lastly, it has been the doctrine of the ancient Church, that all sins are done away by baptism, even sins to come.

The doctrine of the Papists is, that baptism takes away all sins that go before the administration thereof: and that sins after baptism are not taken away by baptism, but by the sacrament of penance. But the doctrine is erroneous, as may appear by the arguments which they use.

Argument first. Circumcision had no use after the administration thereof, for the abolishing of sin. Therefore neither has baptism. Answer. Circumcision had. And this appears; because the prophets put the Jews in mind of their circumcision when they fell away from God, bidding them to circumcise the foreskin of their hearts (Jeremiah 4:4).

Argument 2. The Apostles used to call them that sinned after baptism, to confession of sin, and to repentance, or penance (Acts 8:21; 1 John 1:9). Answer. This makes for us: for in so doing they bring men to their baptism, and to the order set down there, which is, that the party baptized, must first of all turn to God, and believe in Christ: and there is no new order set down afterward, but only a renewing of this first baptismal order, both in the ministry of the word, and in the supper of the Lord. And whereas they make a distinction of penance the virtue, and penance the sacrament, placing the virtue before and after baptism, and the sacrament only after: for this, they have no word of God.

Argument 3. If a man be enlightened, that is, baptized; and then fall again, he cannot be renewed by repentance, which is in baptism (Hebrews 6:6). Answer. The text speaks not of them that fall after baptism, but of them that fall away by a universal apostasy, denying Christ. For it is said, verse 7, that they crucify Christ again, that is, crucify Christ crucified, and so make a mockery of him, and tread under foot the blood of Christ (Hebrews 10:29). Again, the text speaks not particularly of repentance in baptism, but of all repentance whatever; indeed of repentance after baptism. For there is no place for repentance where Christ is renounced.

Argument 4. Penance (as Jerome says) is a second table after a shipwreck. Answer. Repentance indeed is a second table or board, whereby a sinner fallen from his baptism returns again to it, and so comes to the haven of everlasting happiness. Thus then we see that baptism is the true sacrament of repentance: for repentance pertains to the inward baptism.

The use. If baptism serves for the whole life of man: then if you be in any misery or distress, have recourse to your baptism, and there shall you find your comfort, namely, that God is your God if you truly turn and believe in him. Secondly, remember every day the obligation of homage, with which you have bound yourself to God; specially in your temptations remember it: and see you stand to it, and make it good.

The second question is, whether baptism abolish original sin, or no? The answer of the Papist is, that it does: so as in the party baptized, there remains nothing that God may justly hate: and therefore he says, that original sin after baptism, ceases to be sin properly. We teach, and are to hold, that the perfect and entire baptism (in which the outward and inward baptism are joined together) abolishes the punishment of sin, and the guilt, that is, the obligation to punishment, and the fault: yet not simply, but in two respects: first, in respect of imputation; because God does not impute original sin to them that are in Christ: secondly, in respect of dominion; because original sin reigns not in them that are regenerate. Nevertheless, after baptism, it remains in them that are baptized, and is still, and that properly, sin. Paul says (Romans 7:20), If I do that I would not, it is no more I that do it, but sin that dwells in me does it. Here mark, Paul calls concupiscence in himself after regeneration, sin; and that properly: because he says it is the same that makes men to sin. And in Colossians 3:5, he says, Mortify your earthly members: and among the rest he names, evil concupiscence. And in Ephesians 4:22, Be renewed in the spirit of your minds. Therefore after baptism some portions remain still of the old man, or of original sin. Saint John says (1 John 1:8), If we say we have no sin, we deceive ourselves. Answer is made, that this is spoken of venial, or small sins: but how can they be small sins that are to be washed away with the blood of Christ, as he says (verse 7)? And if these words be spoken of infants (as they are) then must concupiscence be a sin in them: for they have no actual sins. Lastly, Christ says (John 13:10), He that is all washed, must have his feet, that is, his carnal affections, washed. Here observe two things. One, that defilements of sin remain in them that are washed. The second, that they are after the first washing, to be done away by Christ, and not by the acts of our penance.

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

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

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

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

The third point is, how baptisme conferres grace? Ans. It conferres grace: because it is a meanes to give and exhibit to the believing minde Christ with his benefits; and this it does by his signification. For it serues as a particular and infallible certificate to assure the partie baptised, of the forgiuenes of his sinnes, and of his eternall salvation. And whereas the Minister, in the name of God, applies the promise of mercie to him that is baptised, it is indeede as much as if God should have made a particular promise to him. In this regard, baptisme may well be said to conferre grace, as the Kings letters are said to save the life of the malefactour, when they doe but signifie to him and others, that the kings pleasure is to shew favor. Againe, baptisme may be saide to conferre grace, because the outward washing of the bodie is a token or Pledge of the grace of God: and by this pledge faith is confirmed, which is an instrument to apprehend or receive the grace of God. And this confirmation is made by a kind of reasoning in the minde, on this manner: He that vss the signe aright, shall receive the thing signified: I (says the partie baptised, being of yeares) use the signe aright in faith and repentance: therefore I shall receive the thing signified, remission of sinnes, and life euerlasting. A king says to his subiect, He that brings the head of such a traytour, shall have a thousand poundes. Well: the head of the foresaid traytour is cut off: and he that has the head may say, Here is a thousand pounds, or, this will bring me a thousand pounds, because it is to him as a pledge upon the kings word of the reward of a thousand pounds. And so is the washing in baptisme an infallible pledge to him that beleeues, of the pardon of his sinnes. Thus doe the sacraments conferre grace, and no otherwise. One reason for many may be this. The word of God confirs grace (for it is the power of God to salvation to them that believe) and this it does by signifying the will of God, by the eare to the mind: now euery sacrament is the word of God made visible to the eye: the sacrament therefore confirs grace by vertue of his signification, and by reason it is a pledge by the appointment of God, of his mercie and goodnes. It may be said, a sacrament is not only a signe and a seale but also an instrument to conuay the grace of God to vs. Answer. It is not an instrument hauing the grace of God tyed to it or shut vp in it: but an instrument to which grace is present by assistance in the right use thereof: because in & with the right use of the sacrament, God conferres grace: and thus is it an instrument, and no otherwise, that is, a morall and not a physicall instrument.

The doctrine of the Papist is, that the sacrament conferres grace by the worke done: that is, that the outward action of the Minister conferres grace by his own force, when the sacrament is administred. And that it may conferre grace, some say, that the saide action has vertue in it for this purpose, which passs away when the action is ended: others say, it has no vertue in it, but that Gods using of the action eleuates it, and makes it able to conferre grace. But this doctrine is a fiction of the braine of man. John the Baptist, Math. 3. 11. makes two baptizers, himselfe, and Christ; and he distinguishs their actions: his own action is, to wash with water; and the action of Christ is, to wash with the holy Ghost. This distinction he would not have made, if he by the washing of water had conferred the holy Ghost. Paul says, Christ sanctifies his Church by the washing of water, through the word. Eph 5:26. Baptisme therefore does not conferre grace, because the bodie is washed with water: but because when it is washed, the word of promise is believed and received. The Apostles are called, fellowworkers with God, 1. Cor 3:9. and yet in the worke of regeneration, and in giving of life, they are not any thing. v. 7. Peter says directly, that the washing away of the filth of the flesh does not save, but the stipulation that a good conscience makes to God. 1. Pet 3:21. The worke of creation is from God immediatly, and onely: now regeneration is a worke of creation: and therefore it is of God immediatly, and not immediatly from the sacrament and mediatly from God. The flesh of Christ is eleuated and exalted above the condition of all creatures: neuertheles vertue to give life is not in the flesh of Christ, but in the godhead: much lesse then shall the sacraments have vertue in them to conferre grace. Faith is said to justifie, yet not by his own vertue: for it does not cause our justification, but serue as a meanes to apprehend it, when it is caused by God: how then shall the sacraments cause justification? Lastly, if the outward washing of the bodie be eleuated above his naturall condition, in the administration of baptisme, then so oft as the outward element is used in any sacrament, there is a miracle wrought: and Ministers of sacraments are workers of miracles, which may not be said.

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

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

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

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

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

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

Baptisme it selfe is necessarie in part: first, in respect of the commendement of God, who has inioyned vs to use it: secondly, in respect of our weakenes; who have neede of all helps that may confirme our faith. Yet baptisme is not simply necessarie to salvation, for the want of baptisme (when it canbe had) does not condemne; but the contempt of it when it may be had: and the contempt is pardonable if men repent afterward: for the children of believing parents are borne holy 1. Cor 7:14. and theirs is the kingdome of God: and therefore, if they die before baptisme, they are saved. The theese upon the crosse, and many holy martyrs, have died without baptisme, and are in the kingdome of heauen.

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

Secondly, the speech of Christ is objected (John 3:5), Except a man be born of water and the Holy Ghost, he cannot enter into the kingdom of God. Answer. Christ alludes to the washings of the old testament (Ezekiel 36:25), and with that gives an exposition of them, on this manner. You are a Pharisee, and love much washing: but if you would enter into the kingdom of heaven, you must be washed with clean water, that is, born anew by the Holy Ghost. Again I answer, that if the words be meant of baptism, they carry this sense. The kingdom of heaven does not signify life eternal, but the Church of the new testament, and that in its visible estate (Mark 9:1), and baptism makes men visible members of the Church, and regeneration by the spirit, makes them true and lively members. Here then baptism is made necessary, not in respect of eternal life, but in respect of our admission and entrance into the Church, whereof it is now the only means.

The seventh point, is touching the circumstances of baptism, which are five. The first concerns the persons which are to administer baptism, of whom I propound four questions.

The first is, whether not only ministers of the word, but also lay-persons (as they are called) or mere private men, may administer baptism? Answer. Ministers of the word only. For to baptize is a part of the public ministry (Matthew 28:18), Go teach all nations baptizing them. And mark how preaching, and baptizing are joined together: and things which God has joined, no man may separate. Again, he that must perform any part of the public ministry, must have a calling (Romans 10:14; Hebrews 3:5), but mere private persons have no calling to this business. And whatever is not of faith, is sin: now the administration of baptism by private persons is without faith. For there is neither precept, nor fitting example for it in the word of God.

The example of Zipporah is alleged (Exodus 4:28), who circumcised her child. Answer. The example is many ways discommendable. For she did it in the presence of her husband, when there was no need: she did it in haste, that she might have prevented her husband: she did it in anger: for she cast the foreskin at the feet of Moses. And it seems she was no believer, but a mere Midianite. For she contemned circumcision, when she called her husband a man of blood by reason of the circumcision of the child (verse 26), and in this respect it seems, Moses either put her away, or she went away when he went down to Egypt.

Again, it is objected, that private persons may teach: and therefore baptize. Answer. Private teaching, and ministerial teaching are distinct in kind, as the authority of a master of a family, is distinct in kind from the authority of a magistrate. A private person, as a father or master, when he teaches the word of God, he does it by right of a master or father, and he is moved to do it by the law of charity: but ministers when they teach, are moved to teach by special calling, and they do it with authority, as ambassadors in the room and stead of Christ (2 Corinthians 5:21). Again, though a private man might dispense the word alone: yet does it not follow that he may administer both the word and the seal thereof: both which are joined in baptism, and jointly administered.

The second question is, whether baptism administered by a wicked man, or a heretic, be indeed true baptism? Answer. If the said party be admitted to stand in the room of a true pastor or minister, and keep the right form in baptizing, according to the institution, it is true baptism. The Scribes and Pharisees, the chief doctors of the Jews, were not of the tribe of Levi, but of other tribes: and they were indeed, even the best of them, but heretics and apostates, and consequently to be deposed and excommunicated: nevertheless, because they were in the place of good teachers, and sat in Moses' chair, that is, taught various points of Moses' doctrine: therefore Christ says, hear them (Matthew 23:1). And to this effect was the conclusion of the churches in Africa, against Cyprian.

Upon the same ground the same answer is to be made, if it be demanded, whether baptism administered by him that cannot preach, be of force or no? It were indeed to be wished that all ministers of holy things, were preachers of the word: nevertheless, if such as preach not, stand in the room of lawful pastors, and keep the form of baptism, it is baptism indeed.

The third question is, whether an intention to baptize, be necessary in him that baptizes? Answer. If the word of institution come to the element, it is a sacrament whatever the minister intend. Paul rejoiced that Christ was preached, though many preached him of envy or contention, intending no good (Philippians 1:16). And the priest in the Mass pronouncing the words of consecration, if he intend not to consecrate (in Popish learning) there is no consecration: and thus the bread elevated is mere bread, and not the body of Christ: and consequently the people adore not Christ, but an idol. The intention therefore of the mind is not necessary, so be it the institution be observed. And the efficacy of the sacrament depends not on the will of man, but on the will of God.

The last question is, what is the duty of the minister in baptizing? Answer. He stands in the room of God: and what he does according to the institution, it is as much as if God himself had done it with his own hand from heaven. And therefore, when the minister applies water, (which is the sign and pledge of grace,) to the body, he does with that apply the promise of remission of sins, and life everlasting, to the party baptized. And that is as much as if God should say to the party, calling him by his name, I freely give to you the pardon of your sins, and life everlasting, upon condition you keep the order set down in baptism, which is, to turn to me, and to believe in Christ. Here we see a ground of special faith: for if God for his part by the hand of the minister applies the promise of mercy to every particular believer: every particular believer is again by a special faith to receive the promise. Again, the consideration of this which God has done for us in baptism, must move us seriously to turn to him according to all his laws, and by faith of our hearts to apprehend his merciful promises, and to rest on them. For when God shall speak to us particularly, and as it were, assure us of his mercies with his own hand and seal, we must needs be much moved and affected therewith.

The second circumstance is concerning the persons to be baptized: and they are all such as be in the covenant, in likelihood, or in the judgment of charity. For the seal may not be denied to them that bring the tables of the covenant. And they are of two sorts; men of years, and infants.

Men of years that join themselves to the true Church, are to be baptized: yet before their baptism, they are to make confession of their faith, and to promise amendment of life (Acts 2:38 and 10:38). And thus places of Scripture that require actual faith, and amendment of life in them that are baptized, are to be understood of men of years.

Infants of believing parents are likewise to be baptized. The grounds of their baptism are these. First, the commandment of God (Matthew 28:18), Baptize all nations, etc., in which words the baptism of infants is prescribed. For the Apostles by virtue of this commission baptized whole families (Acts 16:31 and 38). Again, circumcision of infants was commanded by God (Genesis 17:14), and baptism in the new testament, succeeds in the room of circumcision (Colossians 2:11), therefore baptism of infants is likewise commanded. The second ground is this: infants of believing parents, are in the covenant of grace: for this is the tenor of the covenant, I will be your God, and the God of your seed (Genesis 17:7). It may be said, that this promise was made in this sort only to Abraham, because he was to be the father of the faithful. Answer. It pertains to all believing parents. In Exodus 20, God promises to show mercy to thousands of them that love him. In Acts 2:39, Peter says to the Jews that heard him preach, The promises belong to you, and to your children. Paul says, If the parents believe, the children are holy (1 Corinthians 7:14). If holy, then are they in the covenant: now they are holy: because we are in the judgment of Christian charity to esteem them all as regenerate and sanctified, secret judgments (in the mean season) left to God. Now then because infants are in the covenant, they are to be baptized. For this is the reason of Saint Peter: To whom the promises belong, to them belongs baptism: but to you and your children belong the promises: therefore you and your children are to be baptized (Acts 2:38-39).

It may be objected, that we cannot tell, whether infants be indeed the children of God, or no: and if they be not children of God, we may not baptize them. Answer. The same may be said of men of years: for we know not whether they be indeed the children of God. And therefore we may by the like reason exclude them from all sacraments. Again, we are to presume (in all likelihood) that infants of believing parents, are the children of God, because in their conception and birth, God begins to manifest his election: showing himself a God not only to the parents, but also to their seed.

Secondly, it is objected, that infants have no faith; and consequently, that baptism is unprofitable to them. Answer. Some think, they have faith, as they have regeneration, that is, the inclination or seed of faith. Others say, that the faith of the parents is also the faith of their children: because the parents by their faith, receive the promise of God, both for themselves and their children: and thus to be born in the Church of believing parents, is in place of the profession of faith. To this second opinion I rather incline, because it is the ancient and received doctrine of the Church.

Thirdly, it is alleged, that infants know not what is done, when they are baptized. Answer. For all this, baptism has its use in them: for it is a seal of the covenant, and a means to admit them into the fellowship of the visible Church, whereof by right they are members. A father makes a purchase for himself and his children: at the time of the sealing, the children know not what is done; and yet the purchase is not made in vain for them.

It may be demanded, whether the children of Turks and Jews are to be baptized? Answer. No: because the parents are outside the covenant.

Secondly, it is demanded, whether the children of professed Papists, are to be baptized? Answer. The parents are persons baptized in the name of the father, son, and Holy Ghost. And though the Papacy be not the church of God, yet is the church of God hidden in the Papacy, and to be gathered out of it: and for this cause, baptism remains still in the Church of Rome. For this cause I think, that infants of professed Papists may be baptized, two cautions observed: the first, that the foresaid parents desire this baptism: the second, that there be sureties which promise the education of the child in the true faith.

Thirdly, it may be demanded, whether the children of wicked Christians, that is, of such as hold in judgment true religion, and deny it in their lives, may be baptized? Answer. They may; for all without exception, that were born of circumcised Jews, (whereof many were wicked) were circumcised. And we must not only regard the nearest parents, but also the ancestors: of whom it is said, If the root be holy, the branches are holy (Romans 11). Upon this ground, children born in fornication, may be baptized, so be it, there be some to answer for them, beside the parents. And there is no reason that the wickedness of the parent, should prejudice the child in things pertaining to life eternal.

Lastly, it may be demanded, whether the children of parents excommunicated, may be baptized? Answer. Yes, if there be any beside the parents to answer for the child. For the parents after excommunication remain still (by right) members of the Church, having still a right to the kingdom of heaven: out of which they are not cast absolutely, but with condition, unless they repent: and in part; that is in respect of communion, or use of their liberty, but not in respect of right or title: even as a freeman of a corporation imprisoned, remains a freeman, though for the time he has no use of his liberty.

The third circumstance concerns the time. Here one question may be moved: How often baptism is to be administered? Answer. But once, for the efficacy of baptism extends itself to the whole life of man: and we are but once born again, and once engrafted into Christ. Here let it be observed, that the gift of regeneration is never utterly extinguished: for if a man be the second time born again, he must be baptized again and again: because baptism is the sacrament of ingrafting. It may be said, that a man may remain still engrafted into Christ, and by his own wickedness make himself a dead member. I answer, that all the members of the mystical body of Christ, are living members. The spiritual temple is made of living stones (1 Peter 2:5). And mark what Paul says, all the body of Christ increases with the increasing of God (Colossians 2:19) and (Ephesians 2:21). Believers are of the bone and flesh of Christ: now there is no part of the bone and flesh of Christ that dies.

The last circumstance is touching the place: and that is, the public assembly or congregation of the people of God. Because baptism is a part of the public ministry, and a dependence upon the preaching of the word of God. Secondly, the whole congregation is to make profit by the explanation of the institution of baptism: and lastly, the said congregation is by prayer to present the infant baptized to God, and to entreat for the salvation thereof, the prayer of many being most effectual.

The eighth and last point follows, concerning the use of baptism. And first of all, our baptism must put us in mind, that we are admitted and received into the family of God: and consequently, that we must carry ourselves as the servants of God. And that we may do so indeed, we must divide our lives into two parts, the life past, and life to come. Touching the life that is past, we must perform three things. The first is examination, whereby we must call ourselves to an account for all our sins, even from the cradle: the second is confession, whereby we must with sorrowful hearts bewail and acknowledge the same sins, in the presence of God, accusing and condemning ourselves for them. The third is deprecation, whereby we are to entreat the Lord, in the name of Christ, and that most earnestly from day to day till we receive a comfortable answer, in the peace of conscience, and joy of the Holy Ghost.

And for the life to come, there must be two things in us: the first is, the purpose of not sinning; and it must be a lively and distinct purpose, daily renewed in us, even as we renew our days: so as we may say, if we sin it is against our purpose and resolution. The second is, an endeavor to perform new obedience, according to all the commandments of God. These things if we do, we shall show ourselves to be the servants of God. And of all these things, baptism must be (as it were) a daily sermon to us: and so often to think on them, as often as we think or speak of our names given us in baptism. This is the doctrine of Paul, who teaches us that we must be conformable to the death and resurrection of Christ, because we have been baptized (Romans 6:3-4).

Again, our baptism into the name of the Father, etc., must teach us, that we must learn to know and acknowledge God aright; that is, to acknowledge him to be our God, and father in Christ: to acknowledge his presence, and therefore to walk before him; to acknowledge his providence, and therefore to cast our care on him; to acknowledge his goodness and mercy, in the pardon and free forgiveness of our sins.

Thirdly, our baptism must be to us a storehouse of all comfort in the time of our need. If you be tempted by the devil, oppose against him your baptism in which God has promised and sealed to you the pardon of your sins, and life everlasting. If you be troubled with doubts and weakness of faith, consider that God has given you an earnest and pledge of his loving kindness to you. We use often to look upon the wills of our fathers and grandfathers, that we may be resolved in matters of doubt: and so, often look upon the will of your heavenly father sealed and delivered to you in your baptism, and you shall the better be resolved in the midst of all your doubts. If you lie under any cross or calamity, have recourse to your baptism, in which God promised to be your God, and of this promise he will not fail you.

Lastly, if a man would be a student in divinity, let him learn and practice his baptism. Commentaries are needful to the study of the Scriptures: and the best commentary to a man's own self is his own baptism. For if a man have learned to know and to practice his own baptism, he shall the better be able to understand the whole: and without this help, the Scriptures themselves shall be as a riddle to us.

The 4th point whereby the gift of adoption is described is the ground thereof, in these words, you have put on Christ: and all are one in Christ. The phrase which Paul uses, is borrowed from the custom of them that were baptized in the Apostles' days, who put off their garments, when they were to be baptized, and put on new garments after baptism. To put on a garment, is to apply it to the body, and to use or wear it. And to put on Christ, is to be joined nearly to Christ, and to have spiritual fellowship with him. Here then the foundation of our adoption is in two things, our union with Christ, and our communion with him. Of which we are somewhat to be advised for the better understanding of the text.

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

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

Of our receiving of Christ given by God, two things must be obserued: one is, that we must there receive Christ, where God offers and gives him, that is, in the word and sacraments. The second is, that faith is our hand, wherby we receive Christ; and this receiving is done by a supernaturall act of the minde, whereby we believe Christ with his benefits to be ours. Ioh. 1. 12. Thus we see how we are one with Christ, and Christ with vs.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Object 3. Bondage is against the law of nature. Answer. Against the law of pure nature, created in innocence, not against the law of corrupt nature, the fruit whereof is bondage.

Object 4. All are one in Christ: therefore the difference of bondmen and free men must cease. Answer. All are one in respect of the inward man; or in respect of faith and fellowship with Christ: but all are not one in respect of the outward man, and in regard of civil order.

The sense then of the text is this. There are distinctions of men in respect of nation, some Jews, some Gentiles: in respect of condition, some bond, some free, some rich, some poor, some in authority, some in subjection, etc.; in respect of sex, some men, some women: yet in Christ Jesus, all are even as one man.

The use. By this text we may expound another (1 Timothy 2): God would have all men to be saved: that is, not all particular persons upon earth, but all kinds. For here Paul says, all are one in Christ: that is, men of all nations, of all conditions, and of all sexes.

Again, the name (Jew) opposed to Gentiles, signifies not only men of the tribe of Judah, but all circumcised persons of all tribes (Romans 2:28), and thus it is all one with an Israelite. And thus we see how to expound the place of Scripture (2 Chronicles 21:2), where Jehoshaphat king of Judah is called king of Israel. The words Judah, and Israel, are sometimes opposed, Judah signifying the kingdom of the two tribes, Judah and Benjamin: and Israel signifying the ten tribes. Sometimes again, they are synonyms and are put one for another, as (Psalm 114:1-2), and in this text. And Judah at this time was indeed the true Israel of God, and Jehoshaphat without any fault in the text (as some suppose) is truly called king of Israel.

Thirdly, they which are of great birth and of high condition, must be [reconstructed: put] in mind not to be high-minded, nor to despise them that are of low degree, for all are one in Christ: the obscure and base person has as good a part in Christ, as the greatest men that be. Therefore we may not swell in pride for outward things. The king must not lift up his heart against his brethren (Deuteronomy 17:20). Rich men (says Paul) must not be high-minded (1 Timothy 6:17). Job would not despise the cause of his handmaid (Job 31:13). Naaman a great man, respected the counsel of his servants (2 Kings 5:13).

Fourthly, all believers must be one heart and mind (1 Corinthians 1:10). In the kingdom of Christ the wolf and the lamb dwell together (Isaiah 11:6). And good reason: for all are one in Christ. And we have great cause to be humbled, when schisms, contentions, and differences arise in points of religion. For that shows that hypocrites are mingled with true believers, and that we are but in part (as yet) united to Christ.

Lastly, hence we learn not to hate any man, but always to carry in mind a purpose to do good to all by thought, word, and deed, and to do good to men in respect of their names, their goods, their lives. And this wholly mind and purpose, must always bear sway in us. There is no hurt in the mountain of the Lord (Isaiah 11:9). Men turn their swords and spears into mattocks and scythes, that are of the kingdom of Christ (Isaiah 2:4), because they are one with Christ by the bond of one spirit.

Verse 29. And if you be Christ's, then are you Abraham's seed and heirs by promise.

Before, Paul had taught verses 7, 8, and 9, that all believing Gentiles were the children of Abraham, and not the Jews only. Here he returns to the same point again and proves it by a new argument, thus. Christ is the seed of Abraham, verse 16, and all Gentiles believing in Christ, are parts of him and one with him: therefore they also are children of Abraham and heirs of all the blessings of God.

The intent of Paul in these words, is to establish and confirm an argument which before he had urged in this chapter against patrons of works in the case of our justification: it may be framed thus. As Abraham was justified, so are all they that believe in Christ, justified: for they are Abraham's children and succeed him, verse 29. But Abraham was justified by faith without works; therefore all believers in Christ are so justified. Let the argument be observed: for it makes against the Papist, who, if he study till his head and heartache, shall never answer it.

In this verse, Paul sets down the fruit and benefit, that comes by the gift of adoption, to them that believe. And that is, to be children of Abraham, and heirs of all the blessings of God. And therefore learn here one golden lesson; namely, that the basest person that is, if he believe in Christ, is in the place of Abraham, and succeeds him in the inheritance of the kingdom of heaven. Some man may say: O this is excellent comfort, if I might know that I were in the case of Abraham. Answer. You may know it certainly, if you will do as Abraham did; namely, follow the calling of God, and obey the Gospel; that is, subject your heart to the commandments of God, which bid you repent, and believe in Christ: for then all the good things revealed in the Gospel, shall be yours.

The use. Believers in this world must be content with any estate that God shall lay upon them. For they are heirs with Abraham of heaven and earth. In this regard, Abraham was content, to forsake his country, and his father's house, and as a pilgrim to dwell in tents to the death (Hebrews 11:8-9).

Secondly, they that believe in Christ, must moderate their worldly cares, and not live as drudges of the world. For they are heirs of God, and have a title or right to all good things promised in the covenant. Therefore they shall never want any good thing that is needful for them. He that has made them heirs, will carefully provide for them. Therefore our care must be, to do the duties that belong to us: and all other cares we must cast upon God. They in this world, that are born to land and living, are content to live sparingly, and oftentimes very barely with a little, upon hope of further enlargement, after the decease of some friends.

Lastly, our special care must be for heaven. For the things of this world are but trifles in respect. The city of God in heaven is your portion, or child's part. Seek for the assurance of that above all things. Thus did Abraham (Hebrews 11:15-16).