Chapter 6

1 Brethren, if a man be fallen by occasion into any fault, you who are spiritual, restore such a one with the spirit of meekness, considering yourself, lest you also be tempted.

The Apostle having finished the first part of the instruction, touching the faith of the Galatians in verse 12 of Chapter 5, in verse 13 he comes to the second part, touching good life, which continues to verse 11 of Chapter 6, in which he first propounds the sum of his doctrine in verse 13. Secondly, he makes particular declaration thereof. In the sum of his doctrine, first, he sets down the ground of all good duties, which is, their calling to Christian liberty. Secondly, two rules of good life. The first, that we must not use our liberty as an occasion to the flesh; which is illustrated and handled in particular, from verse 16 to verse 26. The second, that we must serve one another in love, which is amplified from verse 26 to verse 11 of this chapter. In handling whereof, he first removes the impediments of love, as vainglory, envy, etc., in verse 26. Secondly, he prescribes the manner, how it is to be observed and practiced, by sundry special rules: the first whereof is contained in this verse 1, where we may observe these two general points. First, the duty prescribed. Secondly, the reasons to urge the performance thereof. The duty is, the restoring of our brethren: where we are to consider four things. First, the duty itself, restore. Secondly, the persons who are to be restored, they that are overtaken by any offense. Thirdly, the persons that must restore, those that are spiritual. Fourthly, the manner how, in the spirit of meekness.

For the first, the duty is set down in the word restore, which in the original signifies, to set a joint, or bone, that is broken; so as it may become as strong and sound, as ever it was: so the word is used (Matthew 21:16).

By this we learn sundry things. First, that it is the nature of sin, to set all things out of order. It was the sin of Achan that troubled the Jews (Joshua 7:25). It was the sin of Ahab that troubled Israel (1 Kings 18:18). The sin of false apostles that troubled the Galatians (Galatians 5:10). Nay, it drives men beside themselves, as appears in the example of the prodigal son, who repenting of his sin, is said to have come to himself (Luke 15:17). Small sins are like slips and slidings, whereby men fall and hurt themselves, but great sins are like downfalls: for as they wound, lame, disjoint, or break some member of the body; so these do wound and waste the conscience. Therefore as we are careful for our bodies, to avoid downfalls; so ought we to be as careful, nay a thousand times more careful for our souls, to take heed of the downfall of sin, or falling away from grace. And as we shun an icy or slippery place, for fear of sliding and falling: so ought we to shun the smallest sins, and the least occasions of sin, for fear of making a breach in conscience. Secondly, I gather hence, that sinners are not to defer their repentance: nor those that are to admonish, their reproofs: for sinning, is the breaking of a bone, or disjointing of a member: and reproof, is the setting of it in order again. Now the sooner a bone newly broken, or out of joint, is set, the sooner it is restored to its right frame, and cured: so, the sooner a man after his fall is admonished, the sooner and more easily shall he be able to recover himself. Thirdly, this shows, that it is a point of great skill, to bring a soul in order and frame again. There is great dexterity required in setting of a bone, and surgeons find it a matter of great difficulty, to set a joint; much more difficulty is there in the soul: and therefore as it is not for every horse-leech to meddle with setting of bones: no more is it for unskillful workmen to tamper with men's souls. This is one special reason why Paul says, they that are spiritual ought to restore them that are fallen. Fourthly, hence we are taught, not to wonder, though sinners be so loath to be reproved, and account it so painful a thing to be restored, and think those offensive to them, and scarce their friends, which labor to reclaim them: considering the same is to be seen in the body: for he that has a bone broken, or out of joint, can hardly endure to have it touched, or pointed at. Lastly, in that Saint Paul commands those that are spiritual to restore them that are fallen, and prescribes not how often, but speaks indefinitely: we learn, that as often as our brother falls, we must restore him: for as we are not to forgive our brother once or twice, or seven times (which Peter thought very much) but even seventy times seven times, that is, as often as he sins against us (Matthew 18); so we may not restore our brother, twice, or three times only, but toties, quoties: as often as he shall sin against us. If he sin against you, go and tell him of his fault, etc. Therefore it were to be wished, that as men have a care to restore their decayed limbs, so they would restore their brethren being fallen into any sin, even because they are fellow members of the same mystical body.

The second thing to be considered, is the person to be restored, and that is, every one that is prevented and overtaken, either by the sleight of Satan, or allurement of the world, or suggestions of his own flesh: (so he sin not against the Holy Ghost, nor openly scorn religion, and discipline), as Peter who fell being overtaken with too much fear, and David with too much pleasure. Hence we see the subtlety of Satan, who is always tripping at the heel, laboring to supplant us; as also the deceitfulness of sin, preventing and overtaking us, before we be aware. We are therefore to be circumspect and careful, lest we be supplanted. The Apostle admonishes us to take heed lest we be hardened through the deceitfulness of sin (Hebrews 3:13), and, that we walk circumspectly, not as fools, but as wise (Ephesians 5:15), that we walk with a right foot (Galatians 2:14), and, make straight steps to our feet, lest that which is halting be turned out of the way (Hebrews 12:13). For as those that wrestle and compete for mastery, look warily to themselves, lest they be supplanted by their adversaries: so ought we much more, considering, we wrestle not against flesh and blood, but against principalities and powers (Ephesians 6:12).

Againe, whereas it is said, if a man he ouertaken by any sinne, he teaches, that no man is exempted from falling, or being ouertaken and supplanted by sinne: for he speakes indefinitely, if a man, as S. John does: if any man sinne, we have an aduocate. 1. Ioh. 2. 1. This makes against the Catharists or Puritanes, who auouch, they neither have sinne, nor can sinne: because they be trees of righteousnes; and a good tree cannot bring forth euill fruit.

Further, hence I gather, that pardon and restitution, is not to be denied to them that fall, after their conuersion, as though there were no place for repentance, or hope of salvation. For Paul would have such to be restored, as are ouertaken by any sinne, except they be incorrigible, and incurable. Therefore the Nouatians doe erre, in teaching, that sinnes committed after a mans conuersion, are vnpardonable, cōsidering there is hope in store, for great and hainous sinners. For though a man in persecution denie Christ, and renounce his religion, yet he may be restored, and repent as Peter did. Luk 22:32. (for that saying of Christ, Whosoeuer shall denie me before men, him will I denie before my father which is in heauen, Matth. 10. 33. is meant onely of a totall, and finall deniall.) Though a man be a grieuous Idolater, a forcerer, and given to witchcraft, yet he may be restored and find mercie, as Manasses did. 2. Chron. 33. Though a man be defiled and polluted with sinnes against nature, yet he may be clensed and washed from them. Some among the Corinthians were fornicators, adulterers, wantons, buggerers; but yet were washed, sanctified, justified. 1. Cor 6:9. 11. It may be saide, that it is impossible, that they which once have been inlightned, and tasted of the heauenly gift, &c. if they fall away, should be renued againe by repentance. Heb 6:4, 5, 6. Ans. That text is to be vnderstood of a universall, totall, and finall Apostasie. And that text, Hebr. 10. 26. If we sinne willingly, after that we have received the knowledge of the truth, there remains no more sacrifice for sinne, is to be vnderstood, of a wilfull, and malitious renouncing of the knowne truth, as the circumstances of the place, and collation of it with others, doe manifestly euict. Againe, if all sinne committed voluntarily, and willingly, were simply inexpiable, euery mans case were damnable. And though the word [〈 in non-Latin alphabet 〉], signifie willingly, as Aristotle takes it, Eth. l. 3. c. 2. yet sometime it signifis, spitefully, and malitiously, as it is used by the Seuentie, Exod 21:13, 14. Obiect.[〈 in non-Latin alphabet 〉], or delicta, may be restored, not [〈 in non-Latin alphabet 〉], or peccata. Ans. They are used indifferently one for the other, as might be shewed, if it were needfull. But it is a confessed truth, auouched by Anselme, and others, upon this text. Lastly, whereas the Apostle speaks indefinitly; if any man be nertaken, restore him. I gather, that the gifts and graces of God, bestowed upon vs, ought to be used in restoring those that are fallen, without respect of persons: for herein spirituall men are debters, to the wise, and foolish, as the Apostle says of himselfe, Rom 1:14.

The third thing to be considered, is, the persons that are to restore their brethren, laid downe in these words, yee that are spirituall.

Spiritual men are opposed to carnal, as (1 Corinthians 3:1): I could not speak to you brethren, as to spiritual men, but as to carnal: and to natural men (1 Corinthians 2:14-15). The natural man perceives not the things of the Spirit of God: but he that is spiritual discerns all things. Now carnal and natural men, are of two sorts: either they are such as are altogether fleshly, destitute of grace and godliness, being in their pure (or rather corrupt) naturals, of whom Saint Paul says, They that are of the flesh, savor the things of the flesh (Romans 8:5), and verse 8, They that are in the flesh, cannot please God. Or such as are regenerate, yet are weak, as being but babes in Christ; the flesh being far stronger in them, than the Spirit: such were most in the church of Corinth: for Paul says, he could not speak to them, as to spiritual men, but as to carnal (1 Corinthians 3:1); for yet you are carnal; for when there is among you envying, are you not carnal (verse 4)? So spiritual men, opposed to carnal, are of two sorts. First, those that have received the Spirit of regeneration, and do begin to savor the things of the Spirit (Romans 8). Secondly, those that have received a greater portion of the Spirit, and a greater measure of spiritual graces, of whom Paul speaks (1 Corinthians 14:37): If any man think himself to be a prophet or spiritual — Of the latter, the words are to be understood: and by them he meant those, whom he called perfect men (Philippians 3:13; Hebrews 5:4). Now spiritual men are more fit to restore those that are fallen, than any other. First, because they are less tainted with sin, than others, and so may more freely reprove. Secondly, because they have more knowledge and love, both knowing how to restore, and willing to do it with greater compassion, and fellow feeling. He that must speak in season a word to the weary, must have a tongue of the learned (Isaiah 50:4). When Peter is converted, he must strengthen his brethren (Luke 22:32). Hence, it follows, the more excellent gifts any man has received, the more he is bound to be serviceable to others. For if spiritual men must restore them that are fallen, the more a man is endowed with spiritual graces, the more he ought to restore. For the Apostle says, As every man has received a gift, so let him minister it to others (1 Peter 4:10). This duty was practiced by our Savior Christ (John 13:12). And it meets with the sin of many, who having received great gifts and graces of the Spirit, are so far from restoring those that sin against them, that they scorn and disdain to speak to them: for if they be at variance with any, the common saying is, I am as good a man as he, why should I go to him? let him come to me, etc. These men are far unlike Abraham, who though he exceeded Lot, as well in outward gifts, as inward graces; yet stood not upon his privilege, but was the first man in making the league of unity (Genesis 13:8). Further, in that spiritual men must restore their brethren, we learn that we have not the gifts of God bestowed upon us, for ourselves alone, but for the good of others: the possession of them belongs to us, the use of them to others. Lastly, in that spiritual men, especially the holy men of God, and ministers of his word, are the Lord's surgeons, to bind up the broken, and raise those that are fallen: as also his physicians; to restore those that are in a spiritual consumption of grace: we ought to make great account of them, and have them in singular love, for their work's sake (1 Thessalonians 5:19). For if we must honor the bodily physician (as Sirach says, Ecclesiasticus 38:1) who cures but the diseases of the body: how much more ought we to honor spiritual physicians, which cure the spiritual maladies of our souls?

The fourth and last point, is, the manner how we must restore, laid down in these words, in the Spirit of meekness.

Meekness is, the settling, or quieting of the mind, freeing it from perturbation, especially in repressing the revengeful affection. A meek and quiet spirit are joined together (1 Peter 3:4). A notable example hereof we have in Moses, who being provoked, instead of anger, showed meekness. It further makes a man to yield of his right, and not to prosecute the matter in rigor, and extremity, and so it is opposed to severity (1 Corinthians 4:21): Shall I come to you with a rod, or in love, and the Spirit of meekness? Hence arises another property; it bridles the tongue, and the outward man, either by silence, as Christ being provoked, was dumb, and opened not his mouth (Isaiah 53:7), was silent, and answered not a word (Luke 23:9), or by a soft and gentle answer, which assuages wrath (Proverbs 15:1). There is great reason why men should restore their brethren in all meekness: for without it there is nothing but swelling, and faction, but troubles, and tragedies. Again, as meekness is necessary for every Christian (Colossians 2:12; Titus 3:2), so it is most necessary for him that would fruitfully and effectually reprove. Hence it is that the Apostle commands us, to Instruct them in meekness, that are contrary minded (2 Timothy 2:25).

Motives to enforce this duty are these.

First, the exhortation and example of Christ, to be followers of him (1 Corinthians 11:1), who was lowly and meek (Matthew 11:29); for he was led as a sheep to the slaughter, and like a lamb dumb before his shearer; so opened he not his mouth (Isaiah 53:7). When he was reviled, reviled not again; when he suffered, he threatened not (1 Peter 2:23), as it may appear by that meek answer; If I have spoken evil, bear witness of the evil: but if I have spoken well, why do you strike me? (John 18:23). Paul has no stronger argument to exhort the Corinthians, than by the meekness, and gentleness of Christ (2 Corinthians 10:1).

Secondly, it is a virtue which God does make great account of (1 Peter 3:4). A meek and quiet spirit, is before God, a thing much set by.

Thirdly, God has made excellent promises to them that are of a meek and humble spirit, that he will guide them in judgment, and teach them his ways (Psalm 25:9), that they shall be hid in the day of the Lord's wrath (Zephaniah 2:3), that they shall inherit the earth (Matthew 5:5).

Fourthly, consider the comfortable effects, and the good that comes thereby. A soft, meek, and mild answer turns away wrath (Proverbs 15:1). Meek and gentle behavior heaps coals of fire upon our enemies' heads (Romans 12:20). A soft tongue breaks the bones (Proverbs 25:15). See the example of Gideon appeasing the Midianites (Judges 8:1), and Abigail pacifying David (1 Samuel 25).

Fifthly, without meekness, we cannot savingly hear the word, either read or preached (James 1:21).

It is further said, we must restore in the spirit of meekness. The word spirit is added, because it proceeds from the spirit of God, who is both the worker and continuer thereof: as on the contrary, the spirit of jealousy (Numbers 5:14), the spirit of error (1 John 4:6), the spirit of uncleanness (Zechariah 13:2), the spirit of giddiness (Isaiah 19:14), the spirit of slumber (Isaiah 29:19), are so termed, because they proceed from a wicked spirit. So quick motions, sudden perturbations, strong affections, proceeding either from the spirit of God, or of Satan, are termed by the name of spirit. Hence we learn, that the Holy Ghost is author not only of meekness, but of all sanctifying graces, and therefore is called the spirit of wisdom and understanding; the spirit of counsel and strength; the spirit of knowledge, and of the fear of the Lord (Isaiah 11:2). Secondly, this teaches us, that all true virtues are wrought only by the operation of God's spirit in us: for though there are diversities of gifts, yet it is the same spirit (1 Corinthians 12:4), and therefore the virtues of the Heathen are but glittering sins.

Thirdly, that when we see the gifts or graces of God in ourselves or others, we return all the praise and glory to God, from where they proceed, ascribing nothing to ourselves.

Fourthly, this shows to whom we must have recourse in our need, namely, not to the virgin Mary, nor any saint (who stand in as great need of the favor of God as ourselves), but to God alone, who is the fountain of grace (Jeremiah 2:13).

Lastly, in that the spirit is set before meekness, it shows that the spirit of God is present with his graces, to inspire them, to cherish, and increase them. Therefore the commandment, Quench not the spirit (1 Thessalonians 5:19), is to be obeyed, if we will retain the graces of God.

Thus much of the duty. The reasons used by the Apostle, to enforce this duty follow, to be considered, and they are two. The first is implied in the word Brethren, which is of great force to persuade us to use moderation, lenity, and gentleness. Abraham could use no stronger argument to pacify Lot, than this, Let there be no strife between you and me, for we are brethren (Genesis 13:8). Moses used it as a motive to accord two Hebrews: Sirs, you are brethren; why do you wrong one to another? (Acts 7:26). For it is a shame that those whom nature has so nearly conjoined, should be so far disjoined in affection. But the reason being taken from spiritual brethren, such as are not only brethren in the flesh, but also in the Lord, having the same God for their father, the same Church for their mother, Christ for their elder brother, being begotten by the same immortal seed, washed by the laver of one new birth, conglutinate by the sinews of the same faith, nourished by the milk of the same word; is so much the stronger, by how much grace is a straighter bond, than nature: therefore Paul would have us restore one another in the spirit of meekness, because we are brethren. Nay, persons excommunicate, are not to be accounted as enemies, but to be admonished as brethren (2 Thessalonians 3:15). The reason why men use no more mildness in their reproofs, is, because they forget themselves to be brethren, or consider not that they have to deal with their brethren: as Joseph's brethren, who considering him as an enemy, said one to another, Behold, this dreamer comes, come therefore, let us kill him (Genesis 37:19-20). But when they consider him as their brother, they say, Come, and let us sell him to the Ishmaelites, and let not our hands be upon him, for he is our brother, and our flesh (Genesis 37:27).

The second reason, is in these words, Considering yourself, lest you also be tempted. And it is taken from the consideration of our own estate, that we are subject to fall into, and to fall in temptation, as well as others: and therefore we ought to deal with them in all meekness, as we would be dealt with in the like case. The words are laid down by way of admonition or advice, and they carry a double sense: either thus, Considering yourself, that is, looking to yourself: lest you also be tempted, that is, lest you offend, and sin, in being too severe a censurer of your brother, in reproving sin with sin. Or thus, Consider yourself, that is, your own frailty, how you may easily be overtaken with the same, the like, or a greater sin, seeing you may be taken in the devil's snare, and deceived with his pleasant baits, as well as he was: therefore deal as mildly with him, as you would others should deal mercifully with you. Here Paul forbids us not to consider the actions of our brethren, for we are to consider one another; First, that we may avoid the contagion of evil example, Mark them diligently which cause division and offenses, and avoid them (Romans 16:17). Secondly, that we may be able to reprove and censure them. Consider the matter, consult, and give sentence (Judges 19:30). Thirdly, that we may follow their good example. Look on them, which walk so, as you have us for example (Philippians 3:17). Let us consider one another, to provoke to love, and to good works (Hebrews 10:24). But he would have us, especially to consider ourselves, that by the consideration of our own weakness, we might learn more mildness towards others in our reproofs: for seeing we stand in need of mercy, we ought to deal mercifully: and seeing God forgives us innumerable sins, we ought to forgive seven times, indeed seventy times seven times: seeing he forgives us ten thousand talents, we ought to forgive a hundred pence (Matthew 18:32-33). Objection. The Pharisee considered himself, when as he said, Lord, I thank you, that I am not as other men, thus, and thus, or like this Publican (Luke 18:11), and yet he is reproved by our Savior Christ. Answer. True it is: for he only considered his own supposed virtues, which he should not have considered, but forgotten, though they had been true virtues indeed, according to Christ's precept (Matthew 6:3), Let not your left hand know what your right hand does: and Paul's practice (Philippians 3:13), I forget that which is behind. And never so much as lightly considered his own sins, which Paul here would have us to consider, and therefore he is reproved.

Paul would have us consider ourselves, because the serious consideration of our own weakness, will move us to practice this duty of meekness: for as we help up those that are fallen, relieve the distressed, pity the afflicted, bury the dead, etc., because we consider ourselves in them, that their case may be ours: so we ought to restore those that are fallen, in all meekness; because we may fail, and be overtaken as well as they: the rather, because God himself in correcting and reproving us, does descend to our weakness, and considers that we are but flesh, and a wind that passes, and comes not again (Psalm 78:39), and Christ became like to us in all things, and was tempted in like sort (yet without sin) that he might be merciful, and a faithful high Priest, and might be touched with a sense of our infirmities (Hebrews 2:17-18; Hebrews 4:15). Objection. He therefore that knows assuredly he cannot be overcome by temptation, is not to reprove in the spirit of meekness. Answer. No man is sure, and therefore no man can be secure. Again, though a man know he cannot totally nor finally fall away, yet seeing he does find by experience, that he cannot overcome without much ado, without much striving and wrestling, or rather oftentimes not without resisting to blood: he ought to use more meekness and mildness, considering with what difficulty he overcame: our Savior Christ learned by experience how hard a thing it was to overcome temptations, that he might have a fellow feeling of our infirmities. Therefore spiritual men must remember, that they were once carnal, even babes in Christ: those that are strong, must consider that they were once weak: old men that are grave and stayed, must call to mind that once they were in the heat of their youth, and what difficulties encountered them, and with what contention they passed the vanity of that age: and so they shall the better reprove others in the spirit of meekness, if they look themselves in the glass of their example: this is Paul's reason, why we should show all meekness to all men, because we ourselves were in times past, unwise, disobedient, etc. (Titus 3:2-3).

Lastly, mark here how Paul changes the number: for having said, you that are spiritual, restore etc., in the plural number, here he says, considering yourself, in the singular, and not yourselves: lest you also be tempted, and not you: which he does not through rudeness of speech, as some of the ancient Divines have thought: but with great judgment he uses a familiar Hebraism, changing the number. First, to give the greater force, and to set the sharper edge upon his admonition. For that which is spoken to all, is spoken to none. Secondly, to show how hard a thing it is for a man to consider himself. It is natural for men to spy specks in other men's eyes, and not to perceive beams in their own (Matthew 7:3); to look outward at others, not inward at themselves. Like Plutarch's Lamiae, or fairies, which carried their eyes in their heads when they went abroad, but when they came home put them up in a box. In doing good and being beneficial, we must not so much consider ourselves (Philippians 2:4); but in judging and reproving, we ought to begin with ourselves.

For the better understanding of the doctrine of brotherly correction, and Christian reproof, I will handle these four questions: 1. who are to be reproved? 2. for what? 3. by whom? 4. in what manner?

1. Who are to be reproved?

Answer. All that are brethren: for so our Savior Christ says, If your brother sin against you, reprove him (Matthew 18:16). And Saint Paul says, Brethren, if any man etc. The name Brethren, is taken four ways in Scripture, as Jerome has well observed against Helvidius. 1. for those that are brethren by nature, as Jacob and Esau; the twelve Patriarchs; Andrew and Peter; James and John. 2. for those that are of affinity. Thus the kinsmen of Christ, are called his brethren: which the Helvidians not observing, thought they had been his natural brethren, by the virgin Mary: thus Abraham and Lot are called brethren (Genesis 13:8, 14), though Lot was but his brother's son (Genesis 14:12). Thus Jacob the nephew of Laban, calls himself his brother (Genesis 29:12), and so Laban calls him (Genesis 29:15). 3. for men of the same country. Thus all the Jews are called brethren one to another (Deuteronomy 17:15), From among your brethren shall you make a king over you, and (Deuteronomy 23:19), You shall not give to usury to your brother, and (Romans 9:1), Paul says, he could wish himself anathema, or accursed, for his brethren, that is, the Jews. 4. for those of the same religion. (1 John 3:16) We must lay down our lives for our brethren. (Matthew 23:8) One is your Doctor, to wit, Christ, and all you are brethren. (1 Corinthians 5:11) If any that is called a brother be a fornicator, with such a one eat not. To these we may add a fifth sense: for all those that are confederate, or otherwise joined together, by the bond of nature, humanity, society, or friendship. Thus Ahab calls Benhadad his brother, that is, his friend (1 Kings 20:32-33); thus Simeon and Levi are called brethren in wickedness, that is, confederate in evil. Thus all men are called brethren one to another, by reason of the bond of nature (Genesis 9:5), at the hand of a man's brother, will I require the life of man. In all countries those that associate themselves together in war, after a special manner, are called sworn brethren. Now we must not restrain the word brethren, to those that are brethren by nature, or by affinity, or by country: neither enlarge it to all those that are brethren by the bond of nature: but only to those that are brethren in the fourth sense, that is to say, brethren in religion, or brethren in the Lord, (though they be false brethren) if they be brethren at least in outward profession: for reproof being a part of ecclesiastical Discipline, belongs not to those that are out of the visible Church, as to Jews, Turks, Pagans; because our Savior Christ says, If he hear them not, tell the Church: and if he will not hear the Church, let him be to you as a heathen man, and a Publican. Which cannot be understood of him that is a heathen or Pagan already. And Paul says (1 Corinthians 5:11), If any that is called a brother, that is, a Christian, be a fornicator, etc., and then he adds in the next verse, what have I to do, to judge them that are without? that is, such as are no members of the Church, to whom ecclesiastical Discipline reaches not; do you not judge them that are within? that is, such as are of the visible Church, such as do subject themselves to the censure, and discipline of the church. It belongs therefore to those that are of the Church, at least in show; but specially to those that are of the same particular Church, living under the same particular government. Albeit the case may so fall out, that those of another Church, professing the same religion with us, may be reproved, and censured: indeed one Church may admonish another; for they being members one of another, are to procure the good one of another, as Paul teaches by the similitude of the head and the members of the same body (1 Corinthians 12). Therefore all that are in the bosom of the Church, even the mighty Princes and Potentates of the earth, are subject to reproof, if they do offend: thus Nathan the Prophet, reproved David (2 Samuel 12), and Azarias the Priest, rebuked Uzziah (2 Chronicles 26:18), and Paul reproved Peter to his face (Galatians 2:11). Therefore those men, indeed those Magistrates, or Monarchs, that cannot endure the least reproof, and will not yield their necks to Christ his yoke, and their backs to the rod of ecclesiastical censure, are greatly to be censured: for herein they contemn the ordinance of God. Let them consider that they are not better than King David, who having sinned, patiently endured reproof by Nathan. Let them remember how King Uzziah was stricken with leprosy for resisting God in the ministry. And here the popish sort come to be taxed, who exempt their clergy men (as they call them) from all reproofs, and ecclesiastical proceedings, in thrusting them into some monastery or other, lest their exemplary punishment should be a blemish or disparagement, to their order and profession: whereas Paul would have the ministers and Elders, indeed all superiors, to be reproved as well as others; so it be done in order, and with due respect (as after I will show). Thus Paul bids the Colossians, that they should say to Archippus, Take heed to your ministry, that you have received in the Lord, that you fulfill it (Colossians 4:17).

2. We are bound to reprove all that are in the Church, to whom we owe duty of love: but we are to love our superiors, as much, if not more than others: therefore we are bound to reprove them as well as others. 3. There is greater reason we should reprove them than others, 1. Because they being in higher place, are in greater danger of falling than others, and therefore have more need of admonitions and reproofs. 2. Because they have many that will flatter them, but few or none, that will, or dare reprove them.

It will be said, all are not to be reprooued which liue in the Church; for some be scorners, who (as Salomon says) must not be reprooued. And our Sauiour Christ forbidds vs, to cast pearles before swine, Matth. 7. 6. I answer, that onely open scorners, contemners, persecuters of the word, are to be excepted: otherwise all wicked men are to be censured and rebuked. For 1. Christ speaks of manifest contemners of religion, when he says, that they are like swine, which trample pretious pearles under their feete: and of persecutors, when he says, that likedogs they returne againe, and all to rend them. 2. Christ being here upon earth, did not hinder the Pharisies, Sadduces Publicans, and harlots, from comming to his sermons: much lesse would he debarre them of this censure of the Church. 3. The woman of Syrophenissa (though called a dogge) yet eats of thecrummes that fall from the childrens table, Matth. 15. 27. 4. Paul did often admonish and rebuke the Corinthians, though they were carnall and fleshly minded: therefore all men, though neuer so publike & notorious offenders, (if they be not opē scorners, or persecutors of the knowne trus) are to be reprooued.

Obiect. Profane men which notoriously offend and scandalize the Church by their wicked liues, have no fellowship with Christ, but are to be accounted as dogs, out of the Church.

I answere 1. They are not to be counted dogs, which doe acknowledge their faults, the greatnesse of their sinne, and the merit of Christ: for such a dogge was the Cananitish woman, who was a true beleeuer. 2. This is agreeable to S. Pauls practise, who did admonish those among the Corinthians, that were carnall, and did not at the very first excommunicate thē, or yet suspend them: and so answerably, he commands Titus, that he should rebuke the Cretians sharpely, or pecisely, for their notable lying and idlenesse, Tit 1:12. 3. Christ denis not pardon to them that fall by recidiuation, but would have them forgiuen, not onely till seauen times, but till seauentie times seauen times; and Paul speakes indefinitely in this place, that we should restore him that falls by occasion into any offence, not specifying how often we should forgiue. 4. We must distinguish between the magistrates sword, and the keyes of the Church: notorious offendours when they repent, are to be received into the bosome of the Church, as sonnes of the church: yet for all that, they may, in fact they ought to be punished by the magistrate: as the good the theife (albeit a member of Christ) yet iustly punished for his offence.

II. For what faults are men to be reprooued?

Men are to be reprooued for euery known sinne: This is manifest from the end of reproofes, which is, the gaining of our brother, that he perish not in his sinne: but euery sinne is of this nature and qualitie, that it brings death, being not repented of: therefore for euery sinne a man is to be reprooued. Secondly, our Sauiour dos not restraine this precept to priuate iniuries, because in that case we are to follow another rule. Resist noteuill. Blesse, and curse not. Doe good to them that hate you, &c. Thirdly, it is extended to euery sin, because he which sinns against God, or the whole Church, sinns also against you, and euery particular member of the Church. For euery Christian ought more to be affected for the sinnes committed against God, or the bodie of the Church, then for those that are personally, and directly intended or done against himselfe: therefore Christ speaks not only of sinnes, as they are priuate wrongs, iniuries, or damages; but as they are dishonourable to the maiestie of God, scandalous to the Church, pernitious to him that committed them; not onely as they offend him against whome they are committed. It will be obiected, that Christs commandement is to be vnderstood of those that wrong vs, when he says, If your brother sinne against you. I answer, that phrase and forme of speech (against you) is not meant onely of priuate wrongs offered vs, (as I have said) but of any sinne committed against God: for in euery knowne sinne, we are in a sort wronged: 1. because we ought to be so zealous of the glorie of God, that we ought to be more grieued when men sin against God, then when they sinne against vs: indeed, we must make Gods quarell, our own quarrell. 2. Because he which sinnes in our presence, does, or at the least ought to offend vs. As Hezechiah was offended when he heard the blasphemies of Rabshekah, 2. King. 19. 1. and Dauid, whose eies powred out riuers of waters, because men kept not gods law. Psal. 119. v. 136. & Lot, who vexed his righteous soule, in seeing and hearing the abominations of the Sodomites, 2. Pet 2:8. For to expound these words (against you) you being priuie to it, is farre from the meaning of the text, neither can the phrase be shewed in that sense.

Now that men are to be reproved for known sins committed against God, of what nature, quality, and condition soever they be, besides the former reasons, it is manifest. Leviticus 19:17: You shall not hate your brother in your heart, but you shall plainly rebuke him, and shall not suffer sin to rest upon him. Therefore a man is to be rebuked for every sin. The Apostle wherever he speaks of reproofs, never restrains it to one kind, but extends it to all known sins. In 1 Corinthians 5, he reproves the incestuous person for his incest, and excommunicates him being impenitent. So in this place, if a man be fallen by occasion into any offense, he says not, this or that offense, but in general, into any offense, whether in life or doctrine, by evil example, or otherwise, against the first, or second table. Yet this is so to be understood, as that injuries and wrongs offered us, are not to be excluded: for even for them also, are men to be reproved. First, it is the purpose of our Savior Christ (Matthew 18) to teach this very point, for having taught (Matthew 18:6) that none should offend or scandalize his brother; in verse 10, he shows what is to be done, if any man did offend his brother, by injuring or wronging him: that is, that he is to reprove him. Second, he makes him that suffered the wrong a witness, not an accuser, when he says, If he does not hear you, take yet with you one or two, that by the mouth of two or three witnesses, every word may be confirmed (Matthew 18:16). He bids him take one or two, that so it may be confirmed by the testimony, not of one or two, but of two or three: therefore the party offended is one of the witnesses. Third, if it were unlawful to reprove men for injuries offered us, what course should he take that is secretly wronged, none being privy to the wrong but himself, and the party offending? Thus men would be emboldened to sin, seeing they could by no means be controlled, and so men might frustrate the commandment of Christ. I add further, that he which is injured, is fitter to reprove him that offered the injury than any other. First, because the offense, both for stance and circumstance is better known to him, than to any other. Second, because the reproof (in all likelihood) will take the better place, when as the offender shall have coals of fire heaped upon his head, when he shall see, that the party wronged is desirous of his good, and ready to requite good for evil, in seeking his amendment, whereas he sought his hurt. And whereas it may seem that it savors of revenge, to reprove those that wrong us, I answer, though many in reproving revenge themselves, yet the one may be done without the other; and the right use of a thing is not to be neglected, because of the abuse thereof.

Objection. Authors of heresies, schisms, dissensions, are to be avoided (Romans 16:17); therefore not to be reproved. Answer. General places of Scripture, are to be expounded, according to particular limitation in other places: now that general text (Romans 16:15) is restrained and limited (Titus 3:10): Avoid a heretic after once or twice admonition.

Objection. Paul commands the Corinthians, that without any more ado, they should proceed forthwith to the public censure of excommunication against the incestuous person: and as it may seem, without any former reproof (1 Corinthians 5); besides, he commands that we should not eat, that is, familiarly converse with notorious persons of scandalous life (1 Corinthians 5:11), and that we should withdraw ourselves from every brother that walks inordinately (2 Thessalonians 3:6). Answer. Paul's practice is not contrary to Christ's precept. He purposed indeed to excommunicate the incestuous person, if he persisted in his sin, yet mark how; in the name, and by the power of our Lord Jesus Christ (1 Corinthians 5:4), in which words the form of proceeding against him is limited, and that according to Christ's institution (Matthew 18), the name and power of Christ, signifying the word and institution of Christ. Second, Paul does plainly expound himself in other places, what his practice was, in that behalf, as (2 Corinthians 13:1-2), where he signifies that he did not excommunicate unclean persons, fornicators, wantonness (mentioned chapter 12:21) before the third admonition; making his third coming to them, in stead of three admonitions, or witnesses against them.

It will be said, that Paul threatens when he comes he will not spare the rest (2 Corinthians 13:2); therefore it seems he was resolved to excommunicate them without any former proceeding against them. Answer. When Paul says, I write to them which have sinned, and to all others, that if I come again I will not spare. By all others, he means not some which he purposed to excommunicate without former admonition, (for in writing this Epistle to them, he admonishes them all to repent, lest when he came he should use severity) but those which lived securely in the open breach of the law, to whom he threatened to come with a rod, if they did not amend (1 Corinthians 4:21), and when he now again admonishes, threatening that if he comes the third time he will not spare. Besides this, Paul should be inconstant and unlike himself, if he should admonish unclean persons, fornicators, wantons, and that three times before excommunication: and should at the first excommunicate certain others, without any precedent admonition.

Third, the word there used, signifies reproof in word, as it is taken in Luke 17: If your brother sin against you, rebuke him: therefore the reproof by many, or of many mentioned (2 Corinthians 2:6), may signify as well the grave, serious, and effectual reproof of the Church, by which the incestuous person was reclaimed from his sin, and so prevented the thunderbolt of excommunication; as the real ejection out of the Church: and those words (verse 10), if you forgive anything, may as well signify receiving into favor and familiarity before excommunication, upon his repentance, as restitution after excommunication.

Fourth, be it granted, he were indeed excommunicated (as it is most probable he was) yet hence it cannot be inferred, that they did proceed against him without precedent admonition. The Scripture is silent in this point. Therefore the reason is not good; it is not recorded, therefore it was not practiced.

5. Though the Apostle command we should have no familiaritie with inordinate liuers, 2. Thess 3:6. but that we withdraw our selues from them, yet he addes withall, that if there were any among them that would not obey his sayings, they should note him by a letter, v. 14. and he expressely commands that they should admonish the inordinate. 1. Thess 5:14. for that was his practise, as it may appeare, 2. Thess. 3. Those that are such, that is, inordinate liuers, we exhort & cōmand by our lord Jesus Christ, that they worke with quietnes, and eate their own bread.

III. Who are to reprooue.

It is dutie which concerns all men; our Sauiour Christ says, If your brother sinne against you, reprooue him: and the commandement is generall, Leuit. 19. 17. You shalt not hate your brother in your heart, but shalt rebuke him plainely: now all Christians are brethrē, (as I have shewed) therefore all men are bound to reprooue their brethren, as occasion shall serue. Secondly, all Christians are members of the same bodie whereof Christ is the head, therefore they are to helpe and further one another, as members of the naturall bodie doe: and this is done by admonition and reprehension. Thirdly, the bond of charitie t[••]th all men to helpe their brethren in what they can for their good, and therefore (if neede be) to reprooue them. And albeit some may seeme to be vnfitte or vnworthie reproouers of others, being tainted with as great, or greater sinnes themselues, and so cannot cast out motes out of other mens eyes, they hauing beames in their own; yet we must know that sinne fres none from this dutie: indeede none ought to reprooue, either with scandall to others, or with hurt and hinderance of him that is reprooued; yet no man is exempted from this dutie. For euery man ought to be cleare and blameles, specially of open crimes, that so he may more freely and fruitfully reprooue his neighbour; but though he be not, yet he remains still bound to the performance of this dutie. Our Sauiour says not, that he which has a beame in his eye, is therefore freed from pulling forth the mote out of his brothers eye; but, first cast out thebeame out of your own eye, and then you shalt see to pull out the mote out of your brothers eye. They therefore are seuerely to be censured, in fact deepely to be condemned, who say with Cain, Am I my brothers keeper? as though it concerned them not a whit whether he sinke or swimme; as though euery man were to looke to himselfe alone, for his own behoofe and benefit, and not upon the things of his brethren, for their good? or as though God had not made euery man a guardian to his brother? The dimme candle light of corrupt nature, condemns these men, which teaches that he which may save and does not, does in effect as much as kill, or destroy. The dutie therefore lis upon all, but chiefely upon the Pastours and Ministers of the word: for they are to inquire into the liues of men, specially of those that are committed and commended to their charge: for which cause they are called the Lords ouerseers, or watchmen, Ezech. 33. and 34. And if they doe not strengthen the weake, heale the sicke, bind vp the broken, bring againe that which was driuen away, nor seeke that which is lost, &c. he will require his sheepe at their hands. Ezech. 34. v. 4. 10. Paul inioynes the Pastours of the Church of Ephesus, that they should take heede to themselues, and to the flocks whereof the holy Ghost had made themouerseers. Act 20:28. and he commands Timothie that he should be instant in season and out of season; that he should improoue, rebuke, exhors, with all long-suffering and doctrine. 2. Tim 4:2. and Titus, that he rebuke and exhort with all authoritie. Tit 2:15.

Further, it is to be obserued, that though all men are bound to reprooue their neighbours if they offend, yet in fiue cases they are not bound.

I. If a man be ignorant of the offence. For a man that reproous another, must be certen of the fault, otherwise he does purchase to himselfe a blot: and priuate persons are not to prie into others mens actions, that so they may have matter to reprooue. Prou. 24. 15. For we are bound to reprooue as we are bound to give almes: now we are not bound in giving almes to seeke some, to whome we may give; if we give to those whome we meete, that stand in neede of our almes, we have done our dutie. The like is in reproofes. And although reproofe be a debt which we owe our neighbour; yet it is no debt due to any priuate person (for then we were bound to search out the par[〈…〉]e, and discharge the debt) but it is a publike debt, which we owe to all: and therefore it is not necessarie we should seeke them out. If we discharge it to those we meete withall, it is sufficient. S. Augustine says well, Admonet dominus non negligere invicem peccata nostra non quaerenda quod reprehendassed videndo quid corrigas.

II. If he have repented of his fact, he is not to be reprooued, for the end of reproofe is to reclaime him; therefore if he be reclaimed already, there is no place left for reproofe: although the magistrate may punish and correct him in regard of the common good.

III. A man is not to reprooue, if he be certaine his reproofe will doe no good: for when the ende ceass, all things tēding to the end do likewise cease; therfore if there be no hope of amendment (which is the ende of reproofe) reproofe is to be omitted; specially if it be so farre from bettering the partie, that it make him much worse. Salomon says, He which instructs a scorner, getts himselfe reproach, and he that reproous a wicked man, purchass to himselfe a blotte, Prouer. 9. 7. And then he addes in the next verse, Rebuke not a scorner, least he hate you, rebukea wise men & he will loue you. And verely it were great folly to spend labor in vaine, in telling them of their faults, when out schooling will not better them, but incense them more and more: It were better to be silent, or to separate from them, then to stirre vp hornets, or to thrust our hands into a wasps neast. It is is well said of one, that he which shall bestowe the seeds of wholsome admonitions on such cursed and vnprofitable ground, shall reapt nothing for his paines, but the thornes of mockes and reproches.

It will be said, the judge ceases not to punish malefactors, though they be not bettered by the punishment; therefore seeing brotherly correction is commanded, it must not be omitted, though the party reproved be not bettered, but offended thereby, and made worse. I answer, the reason is nothing like, for the judge in punishing, does principally intend the good of the commonwealth, which comes by chastising, or by cutting off malefactors, though they themselves be nothing bettered: but the end of reproof, is the amendment and good of him that is reproved: therefore a man may not be reproved, except it be for his private good, though the magistrate may punish him, in regard of the common good.

4th point. Reproof may be omitted, if it be certain that the party will either presently redress his fault without reproof: or that some others will admonish him thereof, whom it does more nearly concern. As the giving of alms may be omitted if it be certain that the party that is in want will provide for himself, or that he will be sufficiently relieved by others.

5th point. If it may be done more conveniently and profitably another time, it may be omitted for the time. Except in these five cases, he that does not reprove his brother, is guilty of his sin (Leviticus 5:1).

4th Point. In what manner are men to be reproved?

The manner to be observed in reproving, I will lay down in ten rules.

First, a man must so reprove his brother, as that it may be most for the advancement of God's glory, best for the winning of him to God, and least to the defaming of him abroad to the world: and that it may appear to him, that he does it of love (aiming at nothing but his good) not of any malicious humor, or sinister affection of revenge, or vain glory, and so forth. And that this may be done, two things must be practiced. First, he that reproves another, must pray that God would so guide his tongue, and move the other's heart, that his reproof may be profitable to him: for without God's blessing our admonitions are but words spoken in the wind. If any see his brother sin a sin that is not to death, let him pray, and so forth (1 John 5:16). Secondly, we may not traduce him to others, either before or after our reproof (1 Peter 4:8). This rule is general: the rest following are more special.

Second, every reproof must be grounded upon a certain knowledge of the fault committed. For we may not go upon private surmises and supposes, or flying reports and rumors blazed abroad: no nor upon vehement suspicions, or strong presumptions (Deuteronomy 13:14); for in so doing, we shall but offend the party, who knows himself to be innocent of the crime objected, and purchase to ourselves a blot of indiscretion, in being zealous without knowledge. Therefore for secret sins, men are not to be reproved. Secret I call those that are known only to God, and the conscience of the doer: or only to others, but not to us. This was practiced by Saint Paul (Galatians 2:14), who reproved not Peter, till he was thoroughly informed of his offense: which condemns the common practice of the multitude, who censure and reprove others, specially public persons, as magistrates and ministers, upon false reports, or wicked surmises, when as no accusation may be admitted against such, under two or three witnesses (1 Timothy 5:20). Yet a man may reprove upon credible information, as Paul did the Corinthians for their contentions, grounding his reproof upon the report of the house of Chloe (1 Corinthians 1:11), which he believed to be true in part (1 Corinthians 11:18). If the report be not certain, we must only reprove hypothetically, and not peremptorily.

Third, in reproving others, we must consider ourselves, specially our own weakness, and begin the reproof in ourselves, if not for the same fault we reprove in our neighbor, yet for as great as that (if not a greater) in another kind: this manner of reproving is enjoined by Saint Paul, when he says, considering yourself, lest you also be tempted: and a man is to consider himself in three respects: in regard of the time past, present, and to come. In regard of the time past, that he was as wicked, profane, and graceless as another: yea that he was (as the Apostle speaks) darkness, and the child of wrath as well as others: Paul shows the force of this consideration, when he persuades men to be soft and gentle, showing all meekness to all men: a reason taken from the consideration of our own frailties and sins in time past, for (says he) we ourselves also were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful and hating one another (Titus 3:2-3). In regard of the time present, that he is but a frail man, ready to fall every moment, that he is not able of himself to think the least good thought, much less to resist the least temptation, and that whatever he is, he is it out of himself, by grace in Christ, as Paul says, By the grace of God I am that I am. So that were it not for this preventing and cooperating grace, he would fall into as great enormities as other men. In regard of the time to come, Consider yourself, lest you also be tempted: remember Paul's Item (1 Corinthians 10:12), Let him that thinks he stands, take heed lest he fall: for if you have not been overtaken with the like sin, yet you may be hereafter: therefore as you would have others to be compassionate towards you, if you were in the like case; so be you to them. The non-observance of this rule, is the cause that there are so many censorious Catos, so many severe Aristarchi of other men's actions, so many that are sharp sighted and eagle eyed, in spying motes in other men's eyes: and as blind as moles, or beetles, in discerning the great beams that are in their own eyes.

4. It is very requisite and expedient, that the reprover be not tainted with the same, or the like fault which he reproves in another, lest it be said to him, Physician cure yourself (Luke 4:23). In that you judge another, you condemn yourself (Romans 2:1). Therefore David says not, Let the wicked smite me, or let him that is as deep in fault as myself reprove me: but Let the righteous smite me, for that is a benefit, and let him reprove me, that shall be as a precious oil: that shall not be wanting to my head (Psalm 141:5). For albeit in regard of the reproof itself, it be not greatly material, yet it is not so expedient, nor so profitable in regard of the reprover, 1. because he seems unworthy to reprove another, who is to be reproved himself, being as deep in fault as any: 2. because it will be thought, that he which makes no conscience to redress himself, will not be so ready to reclaim others, of love to their persons, or hatred of their sins, or zeal of God's glory; but for pride, or business in other men's matters, or vanity, or some such sinister ends.

5. All reproofs must so be administered, as that the party reproved may be brought to a true sight of his sin: as also to a lively sense and feeling thereof, and so to a compunction of heart, by reason of it, and of the wrath of God, which attends upon him for his sin; For the performance of this rule, we have the example of God himself (Psalm 50:21), I will reprove you, and set your sins in order before you: as also of the Prophet Nathan, who by the parable convicted David's conscience, and so made him condemn himself (2 Samuel 12). And the precept of Saint Paul, commanding Timothy, that he should so reprove, as that he convict the conscience of the sin, when he says, Reprove, rebuke, exhort with all long-suffering and DOCTRINE (2 Timothy 4:2): now this is done by showing the true meaning of the law and the curse of God annexed to every breach thereof, and so by unfolding the horrible greatness of sin, to the conscience of him whom we do reprove. For reproofs which are not thus qualified, are but cold and perfunctory, such as was that of Eli, in reproving his lewd sons, Why do you such things? for of all this people, I hear evil reports of you: do no more my sons; for it is no good report that I hear (1 Samuel 2:23-24), being a means rather to cherish sin in them, than to reclaim them from it. These kinds of reproofs, not unfitly may be compared to hot or hasty healing salves, which draw a fair skin over a foul wound; which because it is not soundly cured from the bottom, but overly healed up, does afterward apostemate or fistulate, and becomes more dangerous and desperate than ever before.

6. The vinegar of sharp reprehension, must be allayed and tempered with the oil of mild and gentle exhortation; we may not only use the corrosives of the law, but withal we must apply the cordials of the Gospel: bitter pills of reproof, must be sugared over with loving and affectionate persuasion, lest the patient abhor the medicine: every man in this case is to follow the skillful surgeon, who does not always use section and [reconstructed: incision] in lancing the wound with sharp instruments, but mollifying ointments, and cleansing waters, to cleanse and soften the wound, and heal the sore. Paul says, that the servant of the Lord must be gentle toward all men: and that he must instruct with meekness them that are contrary minded (2 Timothy 2:25-26), and in this place he commands the Galatians that they should restore their brethren with the spirit of meekness. The word translated [restore] is very emphatic: for it signifies to set a bone that is broken, or any member of the body that is out of joint: and therefore we are to deal with a man that is fallen, and by his fall has [reconstructed: disjointed] some member of the new man, as the surgeon does with an arm or a leg that is broken, or out of joint, to handle it tenderly and gently, so as it may be most for his good, and least for his pain. More particularly, this may be done four ways.

1. When a man does propound the reproof in his own person, as Paul did (1 Corinthians 4:6), Now these things, brethren, I have figuratively applied to my own self and Apollos, for your sakes, that you might learn by us, that no man presume above that which is written, etc.

2. When a man does not directly reprove another in plain terms, but closely shows a dislike of the fact, and conveys a reproof in an exhortation, and so wraps up pills (as it were) in sugar: as when a man swears; not always to say, you, etc., but yea and nay shall serve between us: what needs this vehemence between us two? I will as soon take your word, as your oath, etc.

3. When the reproof is propounded in a parable: as Nathan dealt with David (2 Samuel 12), and as our Savior Christ by the parable of the two sons reproved the Pharisees (Matthew 21:28).

4. When we reprove a man directly (as at the length Nathan did David, You are the man (2 Samuel 12:7)), we must so carry ourselves, as that the party may see himself rather reproved by God, than by us: and not to proceed bluntly to work, to rebuke and censure at the very first: but to use some preface before hand; as, that we do that which we do in love of his person, for his good, wishing him well, both temporally, the reputation of his name, and eternally the salvation of his soul; and that we consider ourselves herein, how that we may easily be overtaken, as he was. These cautions observed, the inferior may reprove his superior, as (2 Kings 5:13).

Seventh, every reproof must be fitted to the quality and condition of him whom we reprove; and to the nature of the offense for which he is reproved; we shall fit the reproof to the person reproved, if we consider that a man may reprove another four ways. First, by friendly admonition: and thus one equal is to reprove another. Secondly, by reverent and submissive exhortation: thus the younger must reprove the elder, the inferior their superiors. It is God's commandment that we should not rebuke an elder, but exhort him as a father (1 Timothy 5:1). And thus kings and great potentates are to be reproved, they being patres Patriae. Thirdly, by sharp reprehension: thus elders or superiors are to reprove their inferiors, specially, if the fact be notorious, scandalous, or dangerous. Paul commands Titus that he should rebuke the Cretans sharply, that they might be sound in the faith (Titus 1:13). Fourthly, by due chastisement and correction: thus the superiors must reprove their inferiors over whom they are set, as the father the child, the master the servant, the magistrate the subject, and so forth; and thus the inferior cannot reprove his superior, nor one equal another, though he does it with never so great mildness.

Secondly, we shall fit our reproof to the offense committed, if in spiritual wisdom and discretion we put a difference between sin and sin, as the Apostle teaches us (Jude verses 22-23): Have compassion on some in putting difference: and save with fear, pulling them out of the fire. Sins committed of human frailty, or through ignorance, must be distinguished from those of malice, of pride, and presumption; both must be reproved, yet after a different manner: for the one must be won with gentleness, the other with sharpness: the one with lenity, the other with severity: to the one we must come with the pleasant pipe of Christ, to the other with the lamentation of John Baptist. To the one in the spirit of Elias: to the other in the spirit of Moses. When gentle admonition would take no place, Christ thunders out threats against Corazin and Bethsaida. And Paul threatens severity, when lenity will do no good (2 Corinthians 13).

Eighth, every reproof must be administered in fit time when we may do the most good: therefore if in wisdom we shall foresee fitter opportunity to win our brother, we are to take that time, and to omit the present: not to tell him of his fault being drunk, or in the heat of his passion, but after, when he comes to himself, as Abigail dealt with Nabal (1 Samuel 25). For the commandment of God touching reproof, being affirmative, binds not to all times, but only to that which in spiritual discretion we shall judge the fittest, both to reclaim him, and save his credit. Solomon says, that a word spoken in due time, is like apples of gold, with pictures of silver (Proverbs 25:11). Now if this be true of a word spoken in due time, it is much more true of a reproof delivered in due season. There is a time for all things (Ecclesiastes 3:1). And surely if everything that comes to pass in the world has its set time, and opportunity, reproof must needs have its time and season.

Ninth, secret sins known only to you, or to a few, must be reproved secretly, between you and the party alone: they must not be divulged, but concealed in love, which covers a multitude of sins. For if you have offended, or if your brother has anything against you, go your way, and be reconciled to your brother (Matthew 5:23-24). If he has trespassed against you, or you have anything against him, go and tell him his fault between him and you alone (Matthew 18:15). And although Solomon says, That open rebuke is better than secret love (Proverbs 27:5), yet it makes nothing against this rule: for he understands not that reproof which is uttered before witnesses, but that private reproof which is given to his face, and not behind his back, between them two alone. But open sins are to be reproved openly (1 Timothy 5:20): Them that sin, rebuke openly, that the rest also may fear. Which text of Scripture must rightly be conceived: for it is not a general commandment given to all, (as some have thought, in alleging it to prove that they may lawfully reprove open swearers, and offenders, and that openly:) but it is a special commandment given to the pastors, or governors of the Church, that they should reprove those elders, and so consequently all such as were convicted of any crime, by witnesses, and that before all men, that is, before the whole Church, and not before all men, in every place, and assembly, where they offend. For we have no warrant in Scripture so to do. Secondly, this open disgraceful rebuking of men will rather harden them in their sins, than any way reclaim them from sin. Augustine says well, Prae pudore incipiet defendere peccatum suum, and quem vis correctiorem, facis peiorem. Thirdly, they might as well say, a man is to be reproved for every sin, and that openly before all men, as for open sins, because Paul says not, Them that sin openly, rebuke before all men, but them that sin, rebuke openly. Fourthly, the words depend upon the former verse, where it is said, Receive not an accusation against an elder, under two or three witnesses: and then it follows, Those that sin, rebuke openly: that is, those elders that sin, and have been first privately admonished, and after that before witnesses, if they be accused by two or three witnesses; then reprove them openly, before all men: that is, before the whole Church.

Tenth, we must carefully observe the order set down by our Savior Christ (Matthew 18:15). First, we must try whether by private reproof our brother will be reclaimed or not; if he be, we must proceed no further, for then we have attained the main end of all reproofs. If he hears you, you have won your brother: if not, we must take one or two, which may witness the fact, and that for sundry causes. The first is given by Saint Jerome, upon the place, that they may witness that to be a sin, for which he is reproved, and that he is worthily reproved for the same. The second is laid down by Augustine, Epistle 109, to convince the party offending, of the act committed, if he should repeat the same again. The third, by Chrysostom, Homily 6 on Matthew, to witness that he which reproves, has discharged his duty, and done what in him lay to win his brother. If he be reclaimed at the second reproof before witnesses, we must proceed no further, but rest there, as before: if not, we must relate it to the Church: if he hears the Church, there is no further proceedings to be used: if he hears not the Church, he is to be excommunicated, and held as a heathen. Offenders therefore are not to be excommunicated at the very first, but orderly to be proceeded against, and lovingly to be dealt withal, and patiently to be endured, according as the Apostle commands (2 Timothy 4:2): reprove with all long suffering. It may be objected that Paul bids Titus he should avoid a heretic after once or twice admonition (Titus 3:10). Therefore we are not to proceed against offenders according to Christ's commandment. Answer: That text makes nothing against this orderly proceeding commended to us by our Savior Christ. For first, this commandment is not given to all, but only to the pastors (as here to Titus) or bishops, who representing the whole Church, are to give sentence of excommunication. Secondly, it is to be understood of public admonition in the face of the Church, after that the party has been privately dealt withal; and if after this admonition, he does not recant his errors, and reform himself, then is he to be rejected as a heretic, that is, condemned of his own self (Titus 3:11).

Nevertheless, there be certain cases, in which we are not bound to follow this order or manner of proceeding in our reproofs, and they are principally three.

First, when the sin committed tends to the hurt of the Church, or commonwealth, and there be danger in delay; as also danger to the party that is privy to it, and does not detect it; and small hope of hindering of it, (as when a man does plot treason, or intermeddles in treasonable practices;) in this case the party offending is not first privately to be reproved, but publicly to be detected, and so to be dealt withal of the magistrate, according to the nature and quality of his offense: for the common good is to be preferred before any one man's private good: better it is that one man perish, than that the bond of unity should be broken.

Second, when the fault is greater if it be committed, than the loss of his credit that committed it, though it be published. For example, if one intends to slay another, and lie in wait for him; in this case, we are not bound privately to admonish the party intending murder, or bloodshed, but to detect him to the magistrate: for his life is to be preferred before the man's credit that sought his life. When Paul's kinsman (to wit his sister's son) heard that above 40 men, had conspired together, and bound themselves with an oath, that they would neither eat nor drink, till they had killed Paul: he does not go and reprove them for this fact, but relates it to Paul: and Paul hearing of it, does not counsel him to go and reprove them first, and if they would not hearken to him, to take two or three witnesses, and so forth; but sent him straight, to the chief captain, that he might take order to prevent their bloody attempt.

Third, when a man is assured private reproof will do no good, and that the party offending will not brook it, nor take reproof at his hand, he is not to follow that order, and manner of reproof, but to acquaint them with it, that can and will redress it. Thus Joseph (as it may seem,) did not reprove his brethren, because he knew well they would not be bettered by him (seeing they hated him) but he brought to his father their evil sayings (Genesis 38:2). Although others say, that their sin was public, and therefore needed no private admonition: and others, that he did admonish them secretly, before he did relate it to his father; (although it be not expressly set down in the text.) However this example be understood, the rule is certain, that private reproof is to be omitted, when it will either do hurt, or no good.

Bear you one another's burdens, and so fulfill the law of Christ.

In this verse, the Apostle propounds another rule, touching brotherly love, and it depends upon the former, as an answer to a secret objection, which might be made upon the former doctrine, in verse 1, in this manner: You enjoin us we should restore our brother, if he fall by occasion into any sin, in the spirit of meekness: but there are some infirmities in our brethren which cannot be amended nor redressed by brotherly correction: what is to be done in such a case? The Apostle answers, such infirmities must be borne and tolerated, in these words, Bear you one another's burdens: and this rule is enforced by an argument taken from the excellency thereof, in that the practicing of it, is the keeping and fulfilling of the whole law, in these words, And so fulfill the law of Christ.

First, for the rule: The Apostle calls slippes, infirmities, & sinnes, by the name of burdens, taking his metaphor from trauellers, who use to ease one another, by carrying one anothers burdē, either wholly, or in part: that so they may more cheerefully, and speedily goe on in their iourney. Mens burdens are of two sorts: either such as euery man is to beare by himselfe alone, without shifting them off his own shoulder, and laying them upon other men (of which we are to intreat, when we come to the fift verse.) Or such as may be borne of others, as well as of our selues: of these the Apostle speaks in this place, when he says, Beare you one anothers burdens: and there are foure sorts of them: First, those whereof our brethren may either be wholly disburdened, or in part eased, such is the heauie burden of pouertie, sickenesse, nakednesse, hunger, thirst, banishment, imprisonment, &c. Secondly, the outward and bodily wants, that are in sundrie persons, as blindnesse, deafenesse, maimednesse, lamenesse, &c. Thirdly, personall or actuall sins of men, as anger, hatred, iealousie, enuie, &c. Lastly, outward frailties, in the actions of mens liues, (which are not felt oftentimes of those that are subiect to them, but are heauie burdens to others with whome they conuerse) as curiousnesse, nicenesse, flownesse, selfe-conceitednes, frowardnes, hastines, and such like: The two first forts, are to be borne three waies. First, by hauing a holy sympathie, and fellow-seeling of them, in weeping with those that weep[••] and in remembring those that are in bonds, as though we were bound with them, those that are in affliction, as if we were also afflicted in the bodie, Ebr. 13. v. 3. This was Pauls practise, 2. Cor 11:29. Who is weake, and I am not weake? who is offended and I burne not? Secondly, by bearing with them in their wants and infirmities, according to that of the Apostle, Beare with the weake, 1. Thes. 5. 14. Thirdly, by putting under our shoulders, and bearing part of the burden with them; in helping and easing of them in their necessities. Rom. 12. v. 13. Distributing to the necessities of the Saints. The two latter sorts, (being principally meant in this place) are not to be borne by dissembling of them, or yeelding to them▪ much lesse by bolstering men vp in them, or by partaking with thē; For albeit the adulterer and vncleane person would gladly make Christ a baud, the theife would make him his receiuer: and many there are who would be content to shift off their sinnes, in whole, or in part, and lay them upon the shoulders of others: yet in Gods cause and quarrell, in matters of faith, we are not to yeeld a haire breadth; Moses told Pharao, that [•]he would not leaue so much as a hoofe behind him, Exod 10:26. And Paul would not give place to Peter and them that were with him, no not for a moment, that the truth of the Gospel might continue with them, Gal. 2. [〈◊〉]. They must therefore be borne by disburdening thē of thē, by gentle & mild admonitiō, or if they cannot be redressed, by bearing & tollerating of them, in passing by them, as though we did not perceiue them, for as Salomon says, It is the glorie of a man to passe by infirmitie: or lastly, by praying for them For if we shall breake the bond of brotherly loue, and Christian societie, by reason of these or such like infirmities, which we see to be in our brethren: we walke not in loue, in that we beare not their burdens, as the Apostle commands in this place, and Eph 4:2. Support one another, through loue. And surely, this is a most necessarie precept, of great use and consequence, in the life of man: for except we beare and tolerate the frailties of men, in passing by them in such sort, as I have said, it is impossible we should lead a quiet, or comfortable life in any societie. We must seeke for a new world, or leauing the fellowship of men, betake our selues to some solitarie desert, as sundrie Eremites, and Anchorites have done, because they could not (by reason of their froward and wayward natures) digest the manifold inconueniences which they saw to be among men in publike societies. This dutie therefore of bearing one anothers burdens, albeit it be difficult, yet it must be practised, specially of those that are strong men in Christ: for as in architecture, all stones are not fit to be laid in euery place of the building, but some below, as the fundamentall and chiefe corner stones, to beare vp the waight and burden of the building; others above in the wall, that so the whole building may be firme and compact in it selfe: So in the Church, which is the house of God, (where all believers are liuely stones, built upon Christ Jesus the chiefe corner stone, bearing vp the whole burden, euen all the infirmities of the Church:) those that are strōg must support the infirmities of the weake, that so the whole building being compact and knit together, may growe vp to a holy temple in the Lord. For otherwise the whole frame of the building must needs be dissolued, and come to ruine. It is a common prouerbe among the Italians, that Hard with heard, neuer makes a good wall. By which is signified, that as stones cobbled vp one upon another, without morter to combine them, make but a tottering wall, that may easily be shaken; but if there be mor[•]er between them, yeelding to the hardnes of the stones, it makes the whole like a solide continued bodie, strong and stable; able to endure the shocke of the ramme, or the shot of the cannon: So that societie, where all are as stiffe as stones, which will not yeeld a haire, one to another, one being as fast, as froward, as hastie, as another; cannot be firme and durable. But where men are of a soft, a yeelding, and relenting nature, giving place to the stiffenes of others, and yeelding to thetempest for a time, that societie is compact in it selfe, and so cannot but continue, because one does beare the infirmities of another. Dost you therefore see your brother to be ouertaken with some sinne, or to be ouer curious, very froward, too self-conceited, abounding in his own sense, exceeding hastie, &c. beare this his infirmitie now; and so he (perhaps) may beare with you in the like case, another time: or beare you with his curiousnes, he will beare with your dulnes: beare with his ficklenes, he will beare with your frowardnes: beare with his hastines, he will beare with your selfe-conceitdenes. For it is to be obserued, that the Apostle says not, that those onely which are strong, should beare the frailties of the weake, but that both strong and weake should beare one anothers burdens, it being a mutuall and reciprocall dutie imposed upon all, because there is none so strong, but one time or other he may slippe, and fall, and so may stand in neede to be supported euen of the weake: the palsie man being sicke, had his burden (to wit, his bed) borne, but being restored, could helpe to beare another mans burden: so if you beare another mans burden, that is weake, when he is strong, he will be readie to beare your, if neede require. God commands, that if we find our neighbours beast lying under his burden, we must lift him vp: how much more ought we to helpe our brethren lying under the burden of sinne? Therefore the strong, are to support the weake, and the weake must (upon occasion) support the strong: as in the arch of a building, one stone does beare mutually, though not equally, the burden of the rest: or as harts swimming ouer a great water, doe ease one another, in laying their heads one upon the backe of another: the foremost that has none to support him, changing his place, and resting his head vp on the hindermost. Thus in a familie, the husband must beare with the nicenes, and frowardnes of his wife: the wife with the fastnes, or hastines of her husband. Those Magistrates, and Ministers, which are too cold and backward in good things, must beare with the ouer great heat, and forwardnes, of their fellowmagistrates, or fellow-ministers: and those must beare with them againe, seeing both aime at the same ende, the edification of the Church, and the good of the Commonwealth. Thus in Gods prouidence Luther and Melancthon were happily ioyned together, and did beare with one another, Luther with his softnes, Melancthon with his hastines; he with his boldnes, he with his timorousnes: Melancthon did well temper the heat and zeale of Luther with his mildnes, being as oyle to his vineger; and Luther on the other side, did warme his coldnes, being as a fire to his frosennes. Thus the Apostle commands, that we should beare with the infirmities of those that areweake, and not sufficiently catechized in the doctrine of our spirituall libertie purchased to vs by Christ, and not to please our selues too much, but rather to please our neighbour in that which is good to edification. Rom. 15. v. 1, 2. For among other properties of loue reckned vp by S. Paul, 1. Cor. 13. this is not the least, that it suffers all things, v. 7. that is, all such things as may be borne and suffered with good conscience, for the good of our brother. For looke as a louer, does suffer all things in regard of his loue, in three respects. First, in vndergoing any labor that may be for her good, as Hercules did for the loue of Omphale. Secondly, in bearing patiently all hard measure that is offered him for her sake, as Jacob did for the loue of Rachel. Thirdly, in induring any thing that is imposed upon him, and putting vp what wrong soeuer is done to him by her, as Sampson did for the loue of Dalilah. So Christian charitie causs vs to suffer all things. First, pro fratribus, to indure any labor, cost, or trauell, for their good. Secondly, propter fratres, to beare all afflictions for their sakes, as Paul says he did for the Church. 2. Tim 2:10. Thirdly, à fratribus, to beare wrongs, and put vp iniuries at their hands, as he did, being shamefully entreated, at Philippi, stoned, scourged, &c. This must be considered of vs all, but specially of such as wil give a man as good as he brings, who are but a word, and a blow: a lie, and a stab: a word, & a writ: such as cannot beare coales, (as they say) nor brook any little wrōg, nor endure any small frailtie in their brethren. These men must remēber, that in bearing coales, that is, in suffering, and forbearing, they heape vp coales of fire upon their heads, (as Paul speaks, Rom 12:20.) as also that God does beare with them in greater matters, euen when they wound him with their oathes, Leuit. 24. 11. and give him the lie thorough vnbeleefe. 1. Ioh. 5. 10. as he bare the manners of the Israelites in the wildernes. That Christ whose example we are to follow has borne our infirmities, Esa. 53. and does ease them that trauell, and are heauie laden. Matth. 11. 28. and therefore we treading in his steppes, must forbeare one another, and forgiueone another, if any man have a quarrell against another, euen as Christ forgaue vs. Coloss. 3. 13. Thus, if when we see any sinne in our brother, we reclaime him from it, by reproofes, exhortations, admonitions, we are Gods instruments, to save a soule from death, and so doe couer a multitude of sinnes, euen before God. Iam. 5. 20. And if, when we perceiue common frailties in our brethren, we shal not stand too much vpō our right, but shall yeeld to them in bearing, forbearing, and forgiuing, we shall couer a multitude of sinnes before men. 1. Pet 4:8.

Thus much touching the rule. Now I proceed to the reason, whereby the Apostle urges the practice of this precept, in these words, And so fulfill the law of Christ. The reason stands thus: That which is the fulfilling of the law of Christ, must be practiced of us: but the bearing of one another's burdens, is the fulfilling of the law of Christ: therefore we ought to bear one another's burdens. For the clearing of this text, sundry things are to be considered.

First, it may be demanded, what the Apostle understands by the law of Christ? Answer: Nothing else but the doctrine, precept, or commandment of Christ, enjoining the love of our brethren. John 13:34-35: A new commandment give I to you, that you love one another, as I have loved you, and so forth. And it is all one, as if he had said, Bear you one another's burdens, and so fulfill the commandment of Christ, who has after a special manner commanded the love of your brethren. Now the Apostle rather uses the word law, than commandment, because he would make a clearer antithesis between the law of Christ, and the law of Moses, so vehemently urged by the false Apostles: as if he should have said, You Galatians are taught to observe the law of Moses, circumcision, days, and times, months, and years, and so you do indeed. Well, if you will needs be observing of laws, here is a law for you to observe, bear with the frailties one of another, and so you shall fulfill the most excellent law that ever was, the law of Christ, which is necessary to be kept, whereas the keeping of the ceremonial law is but in vain.

Second Question: Why does Paul call the love of our brethren, the law of Christ, rather than the law of nature, or the law of God, or the law of Moses? Seeing it was written in the mind of man in the creation, was given by God himself in Mount Sinai, was written by Moses, the relics thereof are yet remaining in the mind of man? Answer: It is so called, because it is a new commandment given by Christ himself, after a special manner. But it is hereupon further demanded, why this commandment of loving our brethren, should be called a new commandment? To which some make answer, that it is so called, only because it shows a new manner of loving our brethren, after the example of Christ; as he has loved us. Now this manner of loving our brethren (as Chrysostom expounds it) is this; that as Christ loved us freely, not moved by any amiable thing in us, nor for any profit that should redound to himself thereby: so we should freely love one another, not for any benefit received, or expected. But as Cyril of Alexandria upon John expounds it, it stands in this, that as Christ loved us more than himself, so we should love our brethren more than ourselves. But this cannot be the meaning. For Saint John in his 1 Epistle 2 and 2 John, repeating this new commandment, says only, this is a new commandment, that you love one another, and never adds, as Christ loved us: the which he should have done, if these words [as I have loved you] be an essential part of the new commandment, which he enjoins us to observe.

Besides, our Savior himself says, a little after, By this shall all men know, that you are my Disciples, if you love one another, not adding, as I have loved you: therefore, the new commandment is laid down in these words, Love one another, not respecting those that follow, as a modification or limitation, as I have loved you. Besides, this exposition takes it for granted, that the moral law, Love your neighbor as yourself, is a certain rule, by which we are to square our love, namely, that we must begin at ourselves, and look how much we love ourselves, so much we ought to love our neighbor, and no more, and that therefore Christ should give a new commandment of greater perfection, than that in the law, to wit, that we love one another as he loved us, that is, more than ourselves. But this is a flat mistaking of the Scripture: for the commandment, Love your neighbor as yourself, is no exact rule whereby we are to try and examine our love, (as the Popish doctors, and some others teach). For then Paul and diverse of the saints of God, should have done works of supererogation, more than the law requires, in loving their neighbors more than themselves (Romans 9:1). And if it were a rule, it were but a leaden and false rule: for we are in some cases bound to love our neighbor, more than ourselves, especially if he be a greater instrument of God's glory, in procuring the good of the Church or commonwealth, as to love our godly king more than ourselves, and prefer his safety and life before our own, as the Israelites did David's: You are worth ten thousand of us (2 Samuel 18:3). For as, is a note of similitude, and not of equality, signifying, that as we love ourselves heartily, and earnestly, and inwardly, wishing all good to ourselves: with the like sincerity of affection we should love our brethren. So that Christ has added nothing to the law, in commanding to love one another, as he loved us. Others say, it is called a new commandment, because it ought to be kept with as great a care, and diligence, as though it were new, and had been now first given: for new laws (we know) are commonly precisely kept at the first, but after a while, they begin to be neglected: and men do (as it were) antiquate them, accounting them as though they were not.

Others, by a new commandment, understand another diverse or different commandment; for Christ in the beginning of the chapter, had given them a commandment to flee pride, to be humble, to live at peace, and concord one with another: and then he says, But I give you a new commandment, that is, [reconstructed: a] commandment differing from the former, that you love one another.

The word New is often taken in Scripture in this sense, as (Exodus 1:8) There arose up a new king which knew not Joseph: that is, (as the 70 interpreters, and Saint Luke (Acts 7:18) translate it) another king. (Mark 16:17) They shall speak with new tongues, that is, other, diverse, or different languages, from their usual tongue: for the meaning is not, that they invented a new language, which was never spoken before, but that they spoke in a language diverse from that which they used before: for so it is said (Acts 2:4), They began to speak with other tongues. Thus our Savior Christ tells his Apostles, that he will not drink any more of the fruit of the vine, till he drink it new with them in the kingdom of God (Matthew 26:29). Where by new wine, he means not the liquor or juice of the grape, to preserve animal life: but another different drink, wherewith he would entertain all that were invited, and came to his table. But these expositions are not so fit.

I take it therefore to be called a new commandment, either in respect of Christ, or of us: in respect of Christ two ways: 1. Because he renewed it, not only by freeing it from the false glosses and interpretations of the Scribes and Pharisees, the Jewish Rabbis: but also in fulfilling it most perfectly, whereas it was obliterated, and almost antiquated, by the great corruption of man: for none did ever so perfectly observe and keep the law, as he did. Therefore in regard of the new manner of fulfilling it, it is called a new commandment. 2. Because he abrogating the ceremonial law, and many judicials, only renewed this precept of the moral law, in commanding it as his law to the Church (John 15), This is my commandment, that you love one another, as if he should say. Though I have abrogated the ceremonial law, and antiquated the judicial, yet this commandment shall never be abrogated: and this I commend to you again and again, as my commandment, which above all others, I would have you carefully to observe, as that whereby you shall be known to be my Disciples. In regard of us it is called a new commandment, and that in two respects: 1. Because it being defaced, and almost clean blotted out of the mind of man by original sin, is renewed again in the hearts of believers, by the powerful operation of the Spirit of God, both in their minds, and affections: In their minds, because they are daily enlightened with the true knowledge thereof, in being taught whom they ought to love: namely, not only their friends, but even their enemies: with what kind of love, to wit with a fervent love, not in word, or tongue only, but in deed, and truth: and that with free, sincere, and constant love in their wills, and affections: in that they are persuaded by the inward working of the Spirit, to love: and are inclined thereto, being renewed by grace. 2. Because it does after a peculiar manner belong to us, who are under the New Testament, in the kingdom of grace, seeing that this commandment only is renewed by Christ, as his own proper commandment, many others being abrogated: as also because it is daily written by the Spirit of Christ, after a new manner, in the hearts of new converts: so that they have not only a new, that is, a true knowledge thereof; but also a new, that is, a true sense and feeling of the power of it, in their hearts: in that they are become new creatures in Christ Jesus. For in him all old things pass away, and all things become new (2 Corinthians 4). For to them, the law is no killing letter, written in tables of stone; but a quickening spirit, as being written in the fleshly tables of their hearts. This seems to be the true, full, and proper meaning of these places, for thus Saint John (1 John 2:8) does expound it, when he says, that it is true in him and in you; in the sense before specified: both in regard of Christ, and the believers in Christ.

3. Question. Seeing the commandment of loving our brethren, is called the law of Christ, and a new commandment, is not the Gospel a new Law? Answer. In no wise: for albeit the Law and the Gospel agree in sundry things, as first in the Author, God being the author of them both; of the Gospel (Romans 1:1); of the Law (Romans 7:22). Secondly, in that both of them were preached, known, and understood in both Testaments: the law being written in the heart of man in the creation: the Gospel preached to our first parents in Paradise, immediately after the fall, and repeated again and again to the Patriarchs and prophets, from time to time. Thirdly, in the [reconstructed: general] matter, and end of them both, in that both the law and the Gospel, require righteousness in him that would come to [reconstructed: possess] eternal life. Fourthly, in this, that they confirm, and establish one another, in that the law commanding justice, and justifying none, shows that a man is justified by the free gift and grace of God, and that Christ is the end of the law to everyone that believes. In that the Gospel justifies not by works, but by faith, and yet so as that we do not by our faith abrogate the law, or make it of none effect, but rather establish it; and that in two respects. 1. Because by faith we apprehend the righteousness of Christ, and so in him (who has fulfilled the law for us) we fulfill it, and so establish it. 2. Because having our hearts purified by faith, we live no more according to the flesh, but according to the Spirit, and so by inchoate obedience we fulfill the law.

Lastly, in the end, in that both the law and the Gospel tend directly to the manifestation of the glory of God.

Yet they differ in 5 things. First, in the manner of revealing: the law before the fall was perfectly known by nature, and since the fall in part (Romans 2:15). The Gospel is not known by nature, neither was it ever written in man's heart, before, or after the fall, as Paul says (1 Corinthians 2:9), Those things which the eye has not seen, nor the ear heard, nor the heart of man conceived, are they which God has prepared for them that love him: therefore the Gospel is called a mystery (Romans 16:25-26). First, because the doctrine of the Gospel was made known to men and angels by the revelation of God (Ephesians 3:5, 9). Secondly, because there is required a special revelation, and work of God's Spirit, before a man can yield assent to it. Therefore Paul says, We have not received the Spirit of the world, but the Spirit of God, that we might know the things that are given to us of God (1 Corinthians 2:12). Secondly, in the subject or doctrine itself, and that in two respects. First, the Law preaches nothing but absolute justice, to the transgressors thereof: the Gospel shows how justice is qualified with mercy: from all things from which you could not be absolved by the Law of Moses, by him everyone that believes is justified (Acts 13:39). Secondly, the Law teaches what manner of men we ought to be, and what we ought to do, that we may come to eternal life, but shows not how we may become such indeed: the Gospel teaches, that by faith in Christ, we may be such as the Law requires. God has made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him (2 Corinthians 5:21).

Thirdly, in the object, The law is given to the unjust and lawless, ungodly, and profane (1 Timothy 1:9-10), that it may show them their sins, and the punishment thereby deserved, and so may accuse and condemn them: the Gospel is to be published and dispensed only to the penitent, which are contrite and broken in heart, and mourn for their sins (Matthew 11; Isaiah 57; Luke 4).

4. The law promises eternal life upon condition of works: Do this, and live: If you will enter into life, keep the commandments. The Gospel promises eternal life freely without any condition of works (Romans 4:5), To him that works not, but believes in him that justifies the ungodly, his faith is counted to him for righteousness (Romans 3:21-22), The righteousness of God is made manifest without the law, by the faith of Jesus Christ, to all, and upon all that believe.

5. In the effects. The Law is no instrumental cause, of faith, repentance, or any saving grace: it is the minister of death (2 Corinthians 3:7), causing wrath (Romans 3:15). But the Gospel causes life: it is the grace of God which brings salvation (Titus 2:11); for this cause Paul calls the Law, a dead, or killing letter: the Gospel, a quickening spirit (2 Corinthians 3).

Fourthly, it may be demanded, whether any man be able to fulfill the Law, considering that Paul bids us bear one another's burdens, and so fulfill the Law of Christ? Answer. No mere man can perfectly fulfill the Law in this life. This conclusion Saint Paul proves in sundry of his Epistles, specially by these arguments.

First, by the great and general depravation of nature, which remains in part even in the regenerate, staining their best actions, and making them like a menstruous cloth: confessing withal, that his best works are not answerable to the law, by reason of the remainders of original corruption (Romans 7). Now perfect fulfilling of the law, cannot stand with corruption of nature, and transgression in life. For a corrupt fountain, cannot send forth sweet waters: neither can a corrupt tree, bear good fruit. Saint James says, He that offends in one, is guilty of all: and the Scripture pronounces him accursed, that abides not in all things written in the book of the law to do them. Popish Doctors answer, first, that original corruption (which they call the fuel of sin) and the first motions to evil, preventing all consent of will, are indeed in the regenerate; but they are no sins properly. But it is false which they teach. For every transgression of the law, is a sin, as Saint John defines it (1 John 3:4); but these are transgressions of the tenth commandment: for it either forbids these first motions, whether they be primo primae, or secundo primae, (as Schoolmen speak) or it forbids nothing but the motions, which are with consent of will, which were forbidden in the former commandments, and so in effect there are but nine commandments, the tenth forbidding no special sin.

Againe, Paul teaches, that these motions preuenting all consent of will, are formally opposed to the Law, I see anotherlaw in my members rebelling against the law of my minde. Secondly, they answer, that Paul, Rom. 7. speakes not of himselfe, but in the person of the vnregenerate, according to the opinion of S. Augustine. Ans. Augustine indeede was once of that judgment, but he after retracted that opinion, (as it is manifest out of his booke of Retractations, and the 6. booke, against Iulian the Pelagian,) and that for these reasons. First, because Paul says, To will is present with me: and I doe not the good I would: and J delight in the law of God concerning the inward man: all which are proper to the regenerate, and cannot be affirmed of the wicked. Secondly, because he makes mention of the inward man, which is all one with the new man, or the new creature: which agres onely to the regenerate. Thirdly, because he says, he is ledde captiue to sinne, v. 23. whereas the wicked are not drawne to sinne by force, against their wills, but runne riot of their own accord into all wickednes, as the horse rushs into the battell. Ierem. 8. 6. Lastly, in that he cries out in a sense and sorrow for his sinnes, O wretched man that I am, who shall deliver me from the bodie of this death? v. 24. which can not be the voice of the vnregenerate, for they feele not the burden of their sinne, nor desire to be eased of it, but take delight and pleasure in it. His second reason is this: such as our knowledge is, such is our loue of God and man: but our knowledge is onely in part: therefore our loue is but in part: and so consequently our obedience is but in part, & therfore there is no perfect fulfilling of the law. The aduocates of the Romish Church answer, that our knowledge, loue, and obedience, are perfect for the condition and estate of this life, as we are viatores, which is sufficient: though they be not perfect for the condition of the life to come, when we shall be comprehensores, which is not required at our hands in this life: for they make a double perfect fulfilling of the law: one, for the tearme of this life, which is to loue God above all things, and our neighbour as our selues. The other after this life, and that is to loue God with all the soule, with all the powers and faculties of the soule, and with all the strength and vigor of all these powers.

And this distinction they make to be the ground of their opinion, touching the fulfilling of the law, and justification by workes, &c. But it is a sandie foundation, and therefore that which is built upon it, cannot stand. For besides that it is a fond and friuolous distinction forged by the Schoolemen, without warrant of Scripture, or consent of Antiquitie; it is manifestly false. For there is one onely rule of righteousnes, and not two: one onely generall sentence of the Lawe, more vnchangeable then the lawes of the Medes & Persians, euen as vnchangeable as God himselfe; which is, that, He which continus not in all things written in the Law to doe them, is accursed. So that he which lous not God with all his soule, minde, and might, with all his valdè suo, that is, with all the faculties of his soule, and all the powers of all these faculties, and that in this life, is accursed. And it is absurd which they teach, that a man is not bound for the tearme of this life, thus to loue God, but onely in the life to come. For looke what man could doe by creation, in the state of innocencie; the same and so much the Law requires at his hands in the state of Apostasie. But Adam by creation could loue God with all his soule, with all the faculties of his soule, and all the powers of all these faculties: therefore the same perfect, absolute, and entire obedience is now required at his hands. For the sentence of the law, Cursed is hethat continus not in all things, &c. is not onely given to men glorified, but to those that are in the state of grace. And S. Paul does so apply this sentence to men euen in this life, t[〈…〉] he pronouncs all that are of the workes of the law, to be under the curse. Againe, if this were so, the Iewes had no cause to feare the seueritie and strictnes of the law, as they did: when they said, If we heare the voice of the Lord any more, we shall die: considering they were able to keepe and fulfill it, according to this Popish opinion. Neither would God have promised them a Messias or Mediatour to redeeme them from the curse of the law: but would rather have comforted them in that their so great feare and astonishment, by giving them to vnderstand that they were not bound to the full and perfect fulfilling of the law for the time of this life.

Besides, the patheticall exclamation of Paul, O miserable man that I am, &c. Rom 7:24. and that saying of Peter, in calling the Law a yoke, which neither we nor our fathers were able to beare, Act. 15. should be childish, and ridiculous, if that which is impossible in the law (as Paul speakes) did not appertaine to vs.

The third argument. If a man could fulfill the Law, he should not stand in neede of a Mediatour. For if righteousnes be by the Law, Christ died in vaine. Gal 2:21. It is answered, that Christ died in vaine, if men by the strength of nature could fulfill the Law: but the fulfilling of the Law is by grace, and so his death is not in vaine: for by vertue of the obedience of Christ, we are enabled to fulfill the Law. But this were to make Christ no Sauiour, but onely an instrument, whereby we fulfill the Law, and are our own Sauiours; whereas the Scripture says, that he is made to vs righteousnes. 1. Corinth. 1. 30. not that we are made righteousnesse by him. That we are made the righteousnesse of God in him. 2. Corinth. 5. 21. not by him, as an instrument. That we are complete in him. Coloss. 2. 10. and not complete of our selues, by him.

Lastly, the Scripture shuts up all men under sin, even the most sanctified (Proverbs 20:9; 1 John 1:9). Job confesses he cannot answer one of a thousand (Job 9:3). And David says, If you, Lord, shall mark what is done amiss, who can abide it? (Psalm 130:3). And Paul says of himself, that he found no means to perform that which is good (Romans 7:18). He says further, that it is impossible to be kept, by reason of original corruption (Romans 8:3). It is answered, that all these places and examples must be understood of venial sins, which make men sinners indeed, yet are not against, but beside the law; and therefore though a man commits them, yet he may fulfill the law for all that. Answer: the common received opinion in schools, that some sins are mortal, others venial of their own nature, is a witless distinction. For if all sins deserve death, as Paul teaches (Romans 6:23), either venial sins are no sins, or they must needs deserve death. Moses says, that he that abides not in all things written in this law, is accursed (Deuteronomy 27:26), where the words, this law, may not be restrained only to the catalogue of great and heinous sins, which are there reckoned up, but extended to all sins, as Paul applies it (Galatians 3:10), pronouncing him accursed, that continues not in all things written in the law, not this law. So that every sin, even the least sin in thought, makes a man subject to the curse, and so in rigor of divine justice deserves eternal death. And it is but a poor shift, to say that some sins are against the law, as all mortal sins, and others beside the law, as venial. For the doing of that which God forbids, is a sin not beside, but against the law. But idle words, jesting, and gibing, and so forth (which the Popish Doctors account venial sins,) are expressly forbidden in the word; Matthew 12:36: Of every idle word that men shall speak, they shall give account at the day of judgment. And Paul forbids all foolish talking, and jesting, as things uncomely (Ephesians 5:4). Therefore they are not beside, but flat against the law. Secondly, they answer, that these places and the like are to be understood of several works and actions of the saints, whereof some were good, as David's sparing of Saul, and so forth; some evil, as his adultery, murder, and numbering of the people: and not of the same particular works. Answer: it is false. For Paul speaking of the same individual work, says, that it is partly good, and partly evil, I find when I would do good, that evil is present with me (Romans 7:21). In my mind I serve the law of God, in my body the law of sin (Romans 7:25). And the Prophet says, that all our righteousness is as a menstruous cloth (Isaiah 64:4). Therefore every good work is stained with sin.

Thus much shall suffice to show that it is impossible for any man in the time of this life to fulfill the law: the reasons alleged to the contrary, are sufficiently answered before, page 188, and so forth. To which place I refer the reader.

It may further be said, if we cannot perfectly fulfill the law, why does Paul command us to bear one another's burdens, and so to fulfill the law of Christ?

Answ. The lawe is said to be fulfilled three waies. First, by personall obedience, and thus Christ onely fulfilled it. Secondly, by imputed obedience, thus the regenerate fulfill it in Christ, he being their righteousnes. 1. Cor 1:30. and they complete in him, Coloss. 2. 10. Thirdly, by inchoate obedience, thus Zacharie & Elizabs are said to have walked in all the commandements of the Lord, without reproofe. Luk 1:6. And thus all the faithfull fulfill the lawe, in labouring to obey God in all his commandements; according to the measure of grace received: and thus we are said to fulfill the lawe in this place, God accepting the will for the deed. We are further to consider, that fulfilling of the lawe is sometime opposed to the transgression of the law, as Iam. 2. 10. in which sense, no man euer did, or can fulfill it, except Christ, God and man, who for this cause is said to be the end of the lawe for righteousnesse, to euery one that beleeus, Rom 10:4. Sometime it is opposed to hypocrisie, and dissimulation, as 1. Ioh. 2. 4, 5. and thus all the Saints fulfill it, in that they indeauour to mortifie their corruptions, and in all things to approoue their hearts, and liues to God, in keeping faith & a good conscience. In which sense, Paul here bidds vs to fulfill the lawe of Christ, in performing duties of loue, and bearing one anothers burdens. It will be said, if the lawe can no otherwise be fulfilled, then by inchoate obedience, to what ende serus it? Answ. It has a threefold use euen since the fall. First, it serues to restraine the outward man, by keeping men in order, through feare of punishment, of which use Paul speeks, when he says, that the lawe is not given to a righteous man, but to the lawlesse and disobedient, &c. 1. Tim 1:9. Secondly, to arrouse the drousie conscience: and this it dos many waies. 1. By reuealing sinne, for by the lawe comms the knowledge of sinne, Rom 3:20. 2. By reuealing the wrath and anger of God for sinne, for the lawe causs wrath, Rom 4:15. 3. By conuicting the conscience of sinne. When the commandement came, sinne reuiued, Rom 7:9. 4. By arraigning and condemning vs for sin, for the lawe is the minister of death, 2. Cor 3:7. and so putting vs out of all heart in our selues, it causs vs to flie to the throne of grace, and so is our schoolemaster to bring vs to Christ. Gal 3:24. Thirdly, it serues as a rule of good life: Dauid says, that the word of God (specially the law) is a lanterne to his feete, and a light to his paths, Psal 119:105. So that though a regenerate man be not under the lawe, in regard of justification, or accusation, or coaction, or condemnation: yet he is under it, in regard of direction, and instruction, for it shewes what is good, what is euill, what we ought to doe, & what to leaue vndone. Lastly, whereas Paul says, Beare you one anothers burdens, and so fulfill the lawe of Christ: the word S O has great Emphasis, for it implies the manner how the Galatians, and all men are to fulfill the lawe, not by obseruing circumcision, daies, or times, moneths, or yeares, as the false Apostles taught: but by bearing, forbearing, and tollerating the infirmities of their brethren. It may not vnfitly be applyed to the religious orders of Franciscans, Dominicans, Carthusians, &c. Let them not thinke that they keepe the lawe, by abstaining from flesh, by whipping themselues, by single life, counterfeit fasts, voluntary pouertie, regular obedience, &c. But let them comfort the afflicted, releiue the distressed, beare with the weake, support one another in loue, and S O they shall fulfill the law of Christ.

v. 3. For if any man seeme to himselfe, that he is somewhat, when he is nothing, he deceius himselfe in his imagination.

In this verse the Apostle remooues an impediment, which hinders most from performing the former dutie, of bearing other mens burdens, and that is, a vaine conceit, and imagination they have of their own excellencie, farre above their brethren: in thinking themselues too good to doe any dutie or service to them, to be their packehorses to beare their burdens. This vaine imagination and swelling conceipt (which puffs vp the most) the Apostle labours to purge in this place, when he says, He that seems to himselfe, &c. where by the way we may obserue the method of the Apostle, first, to give rules of direction; after, to remooue impediments which may hinder our obedience. 2. We see here the force of the word, which searchs the secrets of the heart, Ebr. 4. 12. in that it casts downe the imaginations, and euery high thing that is exalted against the knowledge of God: and brings into captiuitie euery thought to the obedience of Christ, 2. Cor 10:4. In the words we may obserue these foure things: 1. That men are nothing of themselues. 2. That thought they be nothing, yet they seeme to themselues to be somewhat, and that of themselues. 3. That in so doing they deceiue themselues. 4. The remedies against the ouerweening of our selues.

For the first: it may be demanded howe it can be truely said, that men are of themselues meere nothing? Is he nothing that is created after the image of God, in holinesse and righteousnes? Are Princes and Potentates nothing that are called Gods in scripture? Are they nothing that Prophecie, and worke miracles? Answ. Paul speaks not of the gifts of God, bestowed upon men, but of the men themselues: and of them, not as they were in the state of innocencie before the fall, but as they are nowe in the state of corruption & Apostasie, or in the state of grace, as they are considered of, in, and by themselues. Thus euen spirituall men, are nothing of themselues: (for of them especially the Apostle speaks, as it may appeare out of the first verse.)

For first, all are by nature the children of wrath, and firebrands of hell. 2. the gifts of God bestowed upon vs whether of nature or of grace, are not ours, but Gods, the giuer of them. Therefore no man may arrogate more to himselfe, then another in regard of them, seeing all of vs are but stewards, and the things we have are but talents, left vs to imploy to our masters aduantage. If you have received them (says Paul) why boastest you your selfe, as though you hadst not received them? 3. Be it that a man be in Christ and sanctified, yet he has no greater right to the merits of Christ, nor greater part in them, then he which is lesse sanctified: for though sanctification has degrees, and a certaine latitude, yet justification has none. So that a mā is in trus nothing of himselfe. 1. Because he has his being and beginning of nothing, and tends of his own nature to corruption, and nothing. 2. In that he is not that which he imagins himselfe to be. 3. Though he have some gifts and graces of God, yet is he nothing, because he is farre short of that which he ought to be. 1. Cor 8:2. upon these considerations Abraham acknowledgs himselfe to be but dust and ashes, Gen 18:27. Dauid comparing himselfe with the magnificence of Saul, says, What am I, or, what is my fathers house? 1. Sam 18:18. in fact whether we consider man absolutely in himselfe, or relatiuely in respect of other creatures, as those glorious bodies, the sunne, moone, starres, we may say with the Prophet Dauid, Lord what is man, that you are mindefull of him, or the sonne of man, that you regardest him? Psal 8:4.

Paul confesss himselfe to be nothing, in, of, or by himselfe: but by the grace of God (says he) I am that I am, 1. Cor 15:10. And againe, I was nothing inferiour to the very chiefe Apostles, although I am nothing. 2. Cor 12:11. The Apostle affirms of euery man, which thinks he knows some thing, that he knows nothing as he ought to know. 1. Cor 8:2. and of many, that they are puffed vp and know nothing. 1. Tim 6:4. For a swelling conceit, and emptines, vsually goe together.

The second generall thing to be obserued in the words, is this, That it is naturall for men to thinke too well of themselues, to magnifie themselues above others in their conceits, and in a manner to deifie themselues: and to nullifie others in comparison of themselues: and this ouerweening of a mans selfe, is a branch of pride. For a man looking upon himselfe through the spectacles of selfe-loue, does thinke euery small gift of God, which he ses to be in himselfe, to be farre greater then in truth it is: imagining meere shadowes, to be substances; or molehills, to be as bigge as mountaines. For as a man that is in loue, does thinke the blemishes and deformities in his loue, to be ornaments, which make her more beautifull: So those which with Narcissus are in loue with themselues, and do[•]e upon their own gifts; judge the vices which they see to be in themselues, to be vertues. Simon Magus though a wicked wretch, a limme of the Deuill, a sorcerer, &c. yet had this conceit of himselfe, and gaue it out also, that he was some great man. Act 8:9. to wit, the great power of God. v. 10. The Church of Laodicea, thought shee was rich, and increased with goods, and had neede of nothing: whereas shee was wretched, and miserable, andpoore, and blind, and naked. Apoc 3:17. And so the skarlet strūpet thought her selfe a Queene, and that shee was out of all daunger of downefall, when shee was alreadie fallen. Apoc 18:2, 7. indeed this corruption is so naturall, that euen the regenerate themselues, who are in part sanctified, are tainted therewith: and generally, they that have received greater gifts of knowledge, of sanctification, &c. are most ready to ouerweene their own gifts, except God give them grace to resist this temptation: for knowledge puffs vp. 1. Cor 8:1. The Apostles themselues contended which of them should seeme to be the greatest. Luk 22:24. indeed in all ages there have been some in the Church ouerweening themselues, as in Christs time the Iustitiarie Pharisies: after them, the Catharists, or Puritanes, who both proudly and odiously called themselues by that name, thinking themselues without sinne: the Donatists, that they were a Church without spot or wrinkle: the Iovinianists, that a man cannot sinne after the lauer of regeneration. The Pelagians, that the life of a just man in this world, has no sinne in it at all: and of later times the Semi-Pelagian heretike, who will be something of himselfe, and will have some stroke in his first conuersion, & wil concur with Christ in the worke of justificatiō. It will be said, Papists ascribe all the praise to God. Ans. So did the Pharisie, Luk 18:11. and yet a wicked Iusticiarie for all that. Now all this ariss from sundrie causes: the first is, the bitter roote of pride, that was in our first parents, when as they affected a higher place, in desiring (through discontment of their own estate) to deifie themselues, and become equall to the highest Maiestie, in knowing good and euill.

The second is, the ouermuch considering the good things we have; as when the Pharisie considered that he gaue tithe of all that he possessed, that he fasted twise a weeke, that he was not thus and thus, as other men. Luk. 18.

The third is, the comparing of our selues with the infirmities that we see to be in others: the Pharisie was puffed vp, by comparing himselfe with extortioners, vniust men, adulterers, and with the Publican.

The fourth is, the false flattering, and applause of men, which sooth vs vp in our humours, in perswading vs to be that which in truth we are not, as the people flattered Herod, when they gaue a shout, and said, The voice of God, and not of man. Act 12:22.

The third point is, that they which thus ouerweene their gifts, in thinking themselues somewhat when they are nothing, doe notably deceiue themselues: as those that thinke they have the substance, when they have but the shadow, as those that dream they are Kings or Princes, being in truth but base persōs: or to use the Prophets similitude, Esa 29:8. Like as an hungrie man dreams & behold he eats, & when he awaks his soule is emptie: or like as a thirstie man dreams and loe he isdrinking, and when he awaks behold he is faint, and his soule longs. Men are deceiued two waies, either by others, or by themselues: by others, as by flatterers, they are deceiued occasionally; by themselues, causally, or properly. For he that does judge himselfe to be that which indeede he is not, he may happely please himselfe, but he dos but please himselfe in an errour: for in trus he deceius himselfe in his imagination: the Apostle James says, If any man seeme (specially to himselfe) to be religious, and yet refrains not his tongue, hedeceius his own heart, his religion is vaine, Iam. 1. 26. So likewise, they that are only hearers of the word (& therfore thinke that all is wel enough with thē, though they be not doers therof) deceiue their own selues, Iam. 1. 22. And verely this corruption is so great, that as men can be content to be deluded by flatterers, and clawebackes, which please them in their itching humours: so they willingly suffer thēselues to be deceiued, euē by themselues, to the ende that they may appeare to others, to be that which in trus they are not: that so they may aduauce and magnifie themselues in the accounpt of the world. For as Alexander the great, being in India, caused his souldiers, to make and leaue behind them bittes and horse shoes, of an extraordinarie greatnesse; hudge speares, massie shields, big helmets, long swords, and other furniture for horse and man, fitting rather Hippocentaurs, or Giants, then men of ordinarie stature; and all to the ende, it might be said in future time, that Alexander was a mightie Monarch indeed: So many there be, who (setting the faire side outward) make goodly glorious shewes in the eies of men; and so would have other to thinke of them accordingly, (farre above their desert,) that posteritie might judge them to be that which indeed they are not: and so with Alexander in deceiuing others, they wittingly deceiue themselues. Which spirituall guile of deceiuing our selues in matters touching our salvation, is most dangerous, when men delude themselues, in perswading themselues falsely, that they know sufficient, that God is to be loued above all, our neighbour as our selues (which is as much as all the preachers in the earth can say:) that they believe; when in stead of faith, there is nothing but damnable pride, and presumption: that they repent, when it is nothing but deceitfull counterfeiting, and hypocrisie. Besides the danger, consider the indignitie of it: men can abide nothing lesse, then to be deceiued and circumvented by others; and yet, behold, they are deluders and deceiuers of themselues: and that which does more aggrauate the indignitie of it, in such things as ought to be best knowne and most familiar to them, wherein it is a shame they should be deceiued, vz. in the knowledge of themselues, and that which is yet more, in a matter of greatest moment, in the salvation of their soules. What maruaile therefore is it, that men should be deceiued by the seducer of all seducers, the deuill, who are so easily deceiued of themselues, or rather willing to deceiue themselues.

Further obserue, that proud conceited persons, such as have an ouerweening of themselues and their gifts, and of all men thinke fowle scorne to be deceiued, euen they are easiliest deceiued, indeed and that of themselues: for so the Apostle says, He that thinks that he is somewhat, &c. deceius himselfe in his imagination.

Againe, marke hence, that no men, be their gifts neuer so rare, their callings neuer so high, their places neuer so great, are to good to beare other mens burdens; for they that thinke themselues to be somewhat, some great men, that is, too good to put under their shoulders to beare the frailties, and infirmities of their brethren, doe nothing herein but deceiue themselues. Princes and Potentates of the earth are prophecied by Esay, chap. 49. vers. 23. to be nourcing fathers, and nourcing mothers to the Church, not onely by nourishing and defending it, (as the nource her child) but also by bearing with the frailties and wants which are therein.

Lastly, consider that this selfe-conceitednesse, and ouerweening of a mans selfe, is the very bane and poyson of loue; for it maks proude men thinke themselues too good to become packe-horses, or drudges to beare other mens burdens, to become seruiceable to them in any dutie of loue, or to tollerate their frailties, or to yeelde of their right, or to suffer iniuries at their hands, or to put vp any little indignitie, without stomacke and discontent: because they imagine themselues euery way better then their brethren, and therefore ought to be tollerated, but not so bound to tollerate and beare with others; So that where selfe-loue is, there is no true brotherly loue; It was well said of the Poet, Non benè conveniunt, &c. maiestas & amor. It may may be said, may not he that is priuie to his own vertues, in conscience of his own worth, judge himselfe to be somewhat, that is, to be that which indeed he is, or to have a greater measure of knowledge, grace, and other gifts, then they that have lesse?

Answ. He may. For humilitie is not sottish: the master in humilitie cannot thinke his scholler more learned then himselfe, except he shall thinke against his conscience. For that saying, Let euery man thinke better of another, then of himselfe, must be restrained onely to equalls, and not extended to superiours in regard of their inferiours. Secondly, I answer, that the Apostle in that place, speaks not of the giftes and graces bestowed upon men, but of the persons themselues, and of them, not so much as they are in the account of men, as in the account of God. For he says not, Let euery man thinke another more learned, wise, discreete, sober, then himselfe (for so he may thinke against his conscience) but Let euery man thinke another (that is, any other that is his brother in the Lord) better then himselfe, to wit, before God. And this euery man may doe with good conscience; for albeit another shall outwardly seeme more ignorant, negligent, backward, in matters of religion then himself, yet for any thing he knows, he may be higher in the favor of God, then he. And therefore though a man erre in thinking of another, better then of himselfe, yet he shall not doe any thing against his conscience. Thus the Publican accounted the proud Pharisie better then himselfe. For he held him as just, himselfe not worthie to looke vp to heauen: yet herein he sinned not, in fact he is commended for it, though he erred in his judgment of the Pharisie. And so if the Pharisie had reputed the Publican better then himselfe, that is, higher in Gods favor then himselfe, he had not sinned, nor done against his conscience. For though he might judge himselfe more just then the Publican, in regard of his life past, yet for his present estate before God he could not. Though Dauid knew in the particular quarrell between Saul and him, that Saul was vniust, and he innocent, yet if he should have thought better of Saul in generall, then of himselfe, he should but have done his dutie.

The fourth and last point, contains the remedies of this euill, which are the rather to be considered, because it is a great sinne, one of those seuen which the Lord does most of all detest, Prou. 6. 17. a dangerous sinne, hauing a heauie woe attending upon it, Woe to them that are prudent in their own eyes. Isa 5:21. a sinne almost incurable, Seest you a man that is wise in his own eyes? there is more hope of a feele then of him. Prou. 26. 12. therefore the remedies are more carefully to be known, and applied. The remedies are specially fiue.

The first is, to looke our selues in the glasse of the Law, which will shew what we are without flatterie, or partialitie: & by it we shall see nothing in our selues but the vgly shape of Satan, cleane defacing the image of God, and that in vs there dwells no good thing (as Paul says of himselfe, Rom 7:18.) that there is nothing but vanitie in our mindes, rebellion in our wills, a confused ataxie in all our affections, transgression in our liues. The viewing of our hearts and liues in the Law, and the considering of our wretched estate, in that we are under the fearefull curse, which is a thunderbolt annexed to euery breach thereof, will driue vs out of all conceit of our selues, from our selfe-loue, and selfe-liking: in fact, it will make vs goe out of our selues, not onely to denie our selues, as Christs commands, but euen to abhorre our selues, repenting in dust and ashes, as Iob did, chap. 42. 6. causing vs to become flat nothing in our selues, that we may be something in Christ, as Paul says, 1. Cor 3:18. Let no man deceiue himselfe: If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.

Secondly, when we feele our selues to be tickled with the itching humour of selfe-loue, and selfe-liking, arising from our hidden corruption, either in regard of outward gifts, or inward graces: we must make our own euills, sinnes, blemishes, imperfections (for there is no man but has one or other) a soueraigne remedie against it, and so (as it were) driue away one poison with another. As to call to minde some great deformitie that is in our bodies, some great infirmitie that is in our minde, some crosse or miserie in our outwarde estate, some vile and abominable sinne which we have committed, and the horrible punishment, to the which we are lyable by reason thereof: and no doubt but the serious consideration of these, or any of these, wil be auaileable, to nippe pride in the bud, & kill the serpent in the shell: and in so doing we shall with the Peacocke, now and then cast our eyes downeward, to our feete, the fowlest and vgliest things we have: and not alway stand in admiration of our gay feathers, & glorious traine.

Thirdly, we must consider that the things for which we looke so high, and swell so in our own conceits, are not our own: but lent vs for a time. For what is there, that you have not received? whether in gifts of bodie, or graces of minde? in fact whether you speake of soule, or bodie it selfe? and if you have received it, why boastest you your selfe as though you haddest not receiuedit? what vanitie is it, for a man to be proud of another mans garment? or for a woman to boast of her borrowed haire? The wicked persecutors of the Church are reprooued for sacrificing to their nets, and burning incense to their yarne. Hab 1:16. Further, we must consider we have not onely received them; but that we have so received them, as that they are not our own, with which we may doe what we list, but talents lent vs for a time, and left with vs to employ, ouer which we are but stewards and bayliffes, not lords or masters, and that we must be countable for the smallest gift, euen the least farthing: how we have got it, kept it, bestowed it: the time will come when it shall be saide to you, give an account of your stewardship. Luk 16:2. Therefore we ought not so much to be puffed vp with the greatnes of our talents, as to be humbled with the consideration of the strict reckning that God will require at our hands, seeing that of him, to whome much is committed, much shall be required.

Fourthly, to the end we may avoid this overweening of ourselves, let us compare ourselves with the majesty of God, in whose sight, we are but as silly worms, crawling upon the ground; nay in comparison of whom, we are less than nothing, and vanity itself. Consider, that to him every knee does bow, of things in heaven, in earth, and under the earth, and you will not be so conceited of yourself, that a silly man does crouch to you; that to him every tongue does confess, and sing his praises, the blessed angels crying continually Holy, Holy, Holy, Lord God of Sabaoth, heaven and earth are full of your glory: and then a short blast of wind, or popular applause, shall not so easily puff you up, like an empty bladder, or carry you away, as it did Herod (Acts 12). But to omit this odious comparison, between a frail mortal man, and the glorious everliving God (there being no comparison between finite and infinite) let us never compare ourselves with our inferiors, but with our superiors and betters, who are eminently above us, in every gift and blessing of God, in regard of whose honors and preferments we are but base and contemptible: in regard of whose knowledge, we are but children, and know nothing: in regard of whose riches, we are but beggars, and have nothing. For as David, when he beheld the wonderful frame of the heavens, those glorious creatures, the sun, the moon, and the stars, by and by made this use of it to himself, to consider his own vileness in regard of them, What is man that you are mindful of him? Or the son of man, that you visit him? So when we compare ourselves with others, that are as far above us, as the heavens are above the earth, whose gifts and graces do as far excel ours, as the bright sunshine the dim candlelight: we cannot choose, but be abashed, and confounded in ourselves; acknowledging, that there is no such cause why we should so magnify ourselves above others, and nullify others in comparison of ourselves.

But let every man prove his own work, and then shall he have rejoicing in himself only, and not in another.

Here the Apostle lays down another remedy against self-love, and overweening of ourselves, and it is the fifth and the last of which I purpose to treat, and it stands in proving and examining of a man's own work by itself, without comparing it with another man's work, and withal in the approving of it to God. Let every man approve his own work. And he gives two reasons, why every man ought to approve his own works to God, and to consider them absolutely in themselves, and not relatively in respect of others: the first reason is in this verse, then shall he have rejoicing in himself only, and not in another: the second, in the next verse, for every man shall bear his own burden.

Touching the remedy. Let every man prove his own work. The word translated prove, signifies also to approve, as (Romans 14:22): Blessed is he that condemns not in himself in the thing that he approves. (1 Corinthians 16:3): Whoever you shall approve or allow of by letters. And so the word is used in English, when we say such a one is to prove a will, that is, approve it.

The word in this place (I take it) may be understood in both senses, to prove our works and to approve them. How we are to prove our works by taking trial and examination of them, I have already shown in the former verse. But we are further to approve them to God according to Paul's commandment, study to show yourself approved to God (2 Timothy 2:15), and his practice, in coveting always to be acceptable to him (2 Corinthians 5:9). This approving of our works is a sovereign remedy against overweening of ourselves, for he that always stands upon his trial, and God's approbation, cannot be puffed up with self-love of himself, or self-liking of his own works: but rather humbled with the consideration of God's absolute justice, and his own imperfections, and so stirred up with greater diligence to work out his salvation with fear and trembling.

Now we shall approve our works to God, if we observe these three things. First, that all our actions (specially in the worship and service of God) be grounded upon the will and word of God; and not upon will-worship, or human inventions: otherwise it will be said, Who required these things at your hands?

Secondly, that we perform all our actions sincerely and uprightly, as in the presence of God, with an honest heart, and a good conscience: as Abimelech protests of himself (Genesis 20:5), and Hezekiah (Isaiah 38:3), and Paul (Acts 23:1).

Thirdly, that they always tend to a good end, as the glory of God, Whether you eat or drink, or whatever you do, do all to the glory of God (1 Corinthians 10:30), and the good of our brethren, Let all things be done to edification (1 Corinthians 14:26).

It may here be demanded, whether we may not approve ourselves, and our actions to men? To which I answer that we may, and ought. For although we may not be men-pleasers, that is, such as frame and temper our actions, and our speeches, so, as they may always be pleasing to the corrupt humors and wicked affections of men (for then we were not the servants of God) (Galatians 1:10), yet we are to please them in that which is good to edification (Romans 15:2; 1 Corinthians 10:33). And Christ commands that our light should so shine before men, that they may see our good works. And Paul bids us to procure honest things in the sight of all men. And whatever things are true, and honest, and just, and pure; whatever appertain to love, and are of good report, we must think on them, and practice them (Philippians 4:8). Yet we must seek for the approbation of men, with these cautions.

First, we must so seek for the approbation of men, as that we do not seek it, nor rest in it alone, but withal seek to be approved of God. For he that praises himself (and so consequently, he that is praised of others) is not approved, but he whom the Lord praises (2 Corinthians 10:18). How can you believe (says our Savior Christ) which receive honor one of another, and seek not the honor that comes of God alone? (John 5:44).

Secondly, we must seek for the approbation of God in the first place; and in the second place, to be approved of men, as Christ did: for he grew in favor first with God, and after with men (Luke 2:52), and the elders, who by faith obtained a good report (Hebrews 11:2); read (Romans 14:18).

Thirdly, we must never look for the approbation of the multitude, or acclamation of the most: for that cannot be done without ambition, and vain glory, in seeking popular applause: Woe be to you, when all men speak well of you (Luke 6:26). Thus Christ says, He sought not praise of men. For those that are addicted to popular applause, and are over curious of their credit, immoderately seeking to get and keep a good name with all sorts of men, while they seek for fame they lose a good name, in seeking fame from the wicked, which is but a shadow, and losing a good name in the opinion of the godly, which is the substance.

Fourthly, we must so far seek for the approbation of the wicked, that we minister, no not the least occasion of offence to them (1 Corinthians 10:32). Give no offence, neither to the Jew, nor to the Gentile, but to convict their consciences, and to stop their mouths by our godly and blameless conversation, which may be a preparative for them against the day of their visitation (1 Peter 2:12). Have your conversation honest among the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of the visitation.

Fifthly, in doing our duties, we must not respect the judgment of the world, neither fearing the faces, nor the censures of men. This was Paul's practice (1 Corinthians 4:3). I pass very little to be judged of you, or of man's judgment: we must go through good report, and evil report (2 Corinthians 6:8).

Lastly, we must seek to be approved of men, not so much in regard of ourselves, as that, by this means God's glory may be more and more advanced: for our light must so shine before men, that they may see our good works, and glorify our father, which is in heaven (Matthew 5:16). If we observe these six cautions, we may with good conscience seek to get a good name, which will be to us as a precious ointment, refreshing us with the comfort of a godly life (Proverbs 22:1; Ecclesiastes 7:3).

Thus much of the remedy. The reason follows, And then shall he have whereof to rejoice in himself, and not in another. The words translated to rejoice, signify, to glory: which is more than to rejoice. There is a double ground of glorying: one, out of a man's self: another in himself. Out of himself, in God alone, Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches. But let him that glories, glory in this, that he understands and knows me (Jeremiah 9:23-24; 1 Corinthians 1:31). In himself, in the comfortable testimony of a good conscience. Our glorying is this, the testimony of our conscience, that in simplicity, and godly pureness, we have had our conversation in the world (2 Corinthians 1:12). The one, is glorying before God; the other, before men. The one, of justification, the other, of holy conversation for time past, and constant resolution for time to come. The one in the testimony of our conscience (2 Corinthians 1:12), the other, in the testimony of God's spirit, witnessing to our spirits, that we are the sons of God (Romans 8:16). The first is not meant in this place, but only the second. For no flesh can glory in his presence (1 Corinthians 1:29).

It will be said, This glorying in a man's self, is vain glory, and a branch of pride. Answer: It differs from vain glory: first, in the foundation: for vain glory has for his ground our own virtues and gifts, considered as coming from ourselves, and not from God: whereas this true glorying is grounded upon them, as they are fruits of regeneration, proceeding from our justification by Christ, and reconciliation with God. Secondly in the end: Vain glory tends to the advancing of ourselves, in an opinion of our proper justice, and desert. This true glorying aims at the glory of God alone.

Objection: Paul reproves those that consider their own gifts only, never comparing themselves with others (2 Corinthians 10:12). They understand not that they measure themselves with themselves, and compare themselves with themselves. Therefore it seems that a man, by comparing himself with others, may have whereof to rejoice. Answer: He reproves the false Apostles in that place for glorying in the gifts which they had, and the number of Proselytes which they had won, never comparing themselves with himself, or any other Apostle, which was the cause they were so puffed up with pride. For to compare ourselves with those that are eminently above us, is a notable means to abate pride: as I have already showed. Whereas the measuring of ourselves by ourselves, with our inferiors, is the only way to increase it. And this is it which the Apostle reproves in this place.

Further, we may rejoice, or glory in the testimony of a good conscience, if we observe these rules.

1. In our best desires, endeavors, actions, we must labor to feel our own defects: that we do not the good we should, nor in that manner we ought.

2. We must labor to have even our best works, (our alms, prayers, etc.) covered with the righteousness of Christ: for it is the sweet odor of his sacrifice, that does perfume all our actions, that they may be acceptable to God, being offered with the prayers of the Saints upon the golden altar (Revelation 8:3).

3. We must acknowledge all the good things we have, the will and the work, the purpose and the power, to proceed from God alone (Philippians 2:13; James 1:17).

4. We must rejoice in them, not as causes, but as fruits of justification: so that if the question be whether we be justified by them, or not? we must renounce them, tread them under our feet, and account them as dung, as Paul did (Philippians 3:8).

Hence we learn sundry things.

1. That if we would have a light heart, and pass our time merrily with comfort and content, we must look to approve our hearts to God in all our actions.

II. It contutes the opinion of the multitude, who judge those that make conscience of sinne, and lead a more strict life then the common sort, endeauouring with Paul to have alwaies a cleare conscience toward God, and toward men, of all others to lead a most melancholike, sadde, and vncomfortable life. For the truth is, this is the onely true ioy, all other ioy is but counterfeit in comparison: it is radicall, proceeding from the heart: the other but superficiall, from the tes outward: it comforts a man in the midst of afflictions: whereas a man may have the other, and yet in the midst of mirth his heart will be sorrowfull: this is permanent and during, the other transitorie and fading. It is like the ioy in haruest. Psal 4:7. and which they have that divide a spoyle. Esa 9:3. therefore Salomon says, it is a continuall feast. Prou. 15. 15. and Peter calls it ioy vnspeakable, and glorious. 1. Pet 1:8.

III. This shewes, that there is much false ioy in the world, consisting wholly in honours, profits, pleasures: none of which have their ground in a mans selfe: and therefore being out of a mans selfe, they are not true and durable, but false and vanishing ioyes. Now those which have no comfort but out of themselues, are of foure sorts. First, such as reioyce and glorie in the opinion that the world has of them, and not in the testimonie of their own conscience. Secondly, such as reioyce not in their reconciliation with God, but in their blamelesse conuersation, in that they have not been open offenders, or men of scandalous life. Luk 18:11. Thirdly, such as reioyce in the vertues of their ancestors, as the Iewes bragged they were the seede of Abraham. Ioh. 8. 33. which vaine glorying of other mens vertues, John Baptist reproous, when he says, Thinke not to say with your selues, we have Abraham for our father&c. Mat. 3. 9. Fourthly, such as reioyce & thinke themselues in a good case, because they see others worse then themselues: this is right the Pharisies ioy, O God I thanke you, I am not thus, and thus, or like this Publican. Luk 18:11. This is it which the Apostle directly aims at in this place: when men thinke thēselues just, because others are more wretched then themselues: and pure, because others are more defiled. Whereas other mens hainous sinnes shall not justifie vs and our lesser sinnes, save onely as Jerusalem justified her sisters, Sodome, and Samaria. Ezek 16:51. But so a man may be justified, and yet condēned.

5 For euery one shall beare his own burden.

Here Paul laies downe a second reason of his assertion, in the former verse, why euery man ought to prove his own worke, rather then to be curious in searching into the liues, and skanning the actions of other men, because euery man shall beare his own burde, which is all one with that Gal 5:10. to beare a mans own judgment: and that Rom 14:12. to give an account to God for himselfe. It is a prouerbiall speech, the meaning wherof is expressed by the like. Ier. 31. 30. Euery man that eats the sower grape, his tes shall be set one edge. And by that which is common among vs, Euery vessel shall stand upon it own bot. to[•]e: that is, euery man shall beare the punishment of his own sinne. For as the Indian is not therefore white, because the Morian is more blacke, or as the sand▪ blind is not therefore sharpe sighted, because some other is stone blinde. So no man is therefore acquit of his sinnes, because others are greater sinners: or exempt from punishment, because others shall vndergoe a deeper conde[••]nation. Therefore confidering that euery man must beare the guilt and punishment of his own sin, he ought more narrowly to looke to himselfe, then to others; and to be a more seuere censurer of himselfe, then of another.

For the better vnderstanding of the words, sundrie questions are to be discussed.

First, it may be demaunded, howe euery man should beare his own burden, seeing we are commanded to beare one anothers burdens? Ans. There are two sorts of burdens. The first is, of giving an account to God: thus euery man shall beare his own burden, for euery man must give an account for himselfe to God, Rom 14:12. The second is, of bearing one anothers infirmities, of which Paul speakes, vers. 2. In this sense a man is not to beare his own burden: but euery man his brothers. For the Apostle (to crosse the opinion of those which thought a man was polluted with other mens sinnes,) says, Euery man shall beare his own burden. And to meete with the carelesnesse of others, who respect themselues alone, neuer minding the good of their brethren: he says, Beare you one anothers burdens.

II. Obiect. By bearing of our own burdens, is vnderstood giving an account for our selues to God. Nowe euery man is not to give account for himself alone, but for those also that are cōmitted to his charge, as the father for his child, the master for his seruant, the magistrate for the subiect, the sheapheard for the sheepe, Ezek. 34. His blood will I require at your hand. Hebr. 13. 17. They watch ouer your soules, as they that must give account. Answ. Gouernour: and superiours, are not to give account for the sinnes of those that are committed to them: but for the sinnes which themselues commit, in not looking to them, not admonishing them, not restraining them, not taking condigne punishment of them for their offences. This is plainly ta[•]ght, Ezek 33:8, 9. If you doest not admonish the wicked of his way, he shall die for his iniquitie, but his blood will I require at th[•] hand. Neuerthelesse, if you warne the wicked of his way, to turn from it, if he doe not turne from his way, he shall die for his iniquity, but you have delivered your soule.

III. Obiect. Infants which have not sinned after the manner of the transgression of Adam, doe beare the burden of Adams sinne: therefore all doe not beare their own burden. Ans. First, the words are properly to be vnderstood of personall, or actuall sinnes, which are proper to euery man in particular, and not of originall sinne, or the sinne of our nature, which is common to all mankind, being propagated together with nature. Secondly, I answer, that Adams sinne, was our sinne: and therefore seeing infants partake with him in the sinne, it is just with God, they should partake with him in the punishment, and so beare their own burden. For albeit the transgression of Adam was his actuall and personall sinne: yet it is our originall sinne, or the sinne of our nature: seeing it is ours by imputation, and propagation of nature together with corruption. For as Leui was in the loynes of Abraham, when Melchizedech met him, and payed tithes in Abraham, Hebr. 7. 9, 10. So, all mankind was in the loynes of Adam when he sinned, as the branches are in the roote, or in the seede. And therefore when he sinned, we also sinned, as the Apostle says, Jn whomeall sinned, Rom 5:12. For so the words are in the originall, and not as it is commonly translated, for as much as all men have sinned.

IV. Obiect. In the second commandement, the Lord threatens to visit the sinnes of the Fathers upon the children, to the third and fourth generation. Therefore they beare not their own burden, but part of their parents burden: and parents doe not beare their own whole and entire burden, but their children for them. Ans. The clause in the second commandement, of visiting the sinnes of the fathers upon the children, dos not contradict that of Ezek 18:19. The sonne shall not beare the iniquitie of the father, neither shall the father beare the iniquitie of the sonne; the same soule that sinns, that shall die. For they are reconciled, v. 14, 17. If he (that is, a wicked man) begette a sonne that ses all his fathers sinnes, which he has done, and fears, neither does the like—he shall not die in the iniquitieof his father, but shall surely liue. Therefore the threatning in the second commandement, is not to be vnderstood absolutely, as though God would alway plague the children for the fathers sinne, but conditionally, if they persist and continue in their sinnes, walking in their waies, and treading in their steps. And the same answer is given in the second commandement, that God will not visit the sinne of the fathers upon the children, save upon those that hate him. It may be said, The sinnes of the parents are not vindicated upon the children, because the punishment inflicted upon their posteritie, is not felt of the parents. Ans. First, children are (as it were) a part of their parents, and therefore they being punished, their parents are punished with them. Secondly, it is a corrasiue and a torment to parents, to knowe th[••] their children shall be seuerely punished and afflicted Thirdly, the punishment of posteritie has a relation to the parent, seeing God has threatened he will punish the children which walke in the wicked waies of their fore-fathers, that so he may testifie, how extreamly he abhorrs both their sinne, and the sinne of their progenitors. Fourthly, the parents sinne, is often a cause of the childrens sinne, seeing that God in his just judgment, curss a wicked mans posterity, by leauing them to themselues, to blindenesse of minde, and hardnesse of heart, that so they may fulfill the measure of their fathers, as our Sauiour Christ speaks, Matth. 23. 32. And by their own sinnes, may iustly pull upon them condigne punishment. Lastly, God does more manifest his wrath against the sinne of the parent, by punishing the child.

Obiect. v. Numb. 25. 4. The chiefest of the Israelites were hanged vp before the Lord, for the fornication and idolstrie, of the people: therefore they did not beare the burden of their own sinne. Ans. They were punished for their own sinne, for they consented to worship the idol, and commit folly with the daughters of Moab: or r[•]ther were principall ring-leaders, and first actors in this Commick-tragedie, as may appeare by the practise of Zimri Prince of the familie of the Sime[•]nites, v. 6. in bringing C[•]sbie a Madianitis[•] woman, into his tent, in the sight of Moses, and the whole congregation. Therefore because they did not hinder them from committing this fact, as they might, being in place of gouernment, but did partake with them in the sin they are first punished, & that more seuerely: for a thousand of them were hanged vp the same day, v. 4. the rest of the people, to the number of 23 thousand, were slain by the sword, at the commandement of God. v. 5. to which Paul had an eye, when he said, that there fell in one day 23 thousand. 1. Cor 10:8. meaning of the common sort, excluding those that were hanged vp: for in all there were 24 thousand. Num 25:9. Thus the contrarieti[•] which seemes to be between those two places, may be better accorded, then to say (as some doe) that the pen-men, or scribes, failed in copying out the bookes. Or (as others) that it was [〈 in non-Latin alphabet 〉] in Paul: or as others, that Paul is not contrarie to Moses, seeing that if there were 24 thousand, (as Moses says,) there were 23 thousand: for there is no reason why the Apostle should use the lesse number rather then the greater, (except that which I have said) considering the greater is as round a number as the lesse.

Obiect. VI. Dauid sinned in numbring the people, and they were punished for his sinne: Achan sinned, and the people fell slaine before the men of Ai: therefore euery man does not beare his own entire burden. The like may be said of the children of the Sodomits, and of the first borne of the Egyptians, who bare the burden of their parents sinne. Ans. The people were punished for their own sinnes: and so was Dauid, albeit not in his own, but in their persons: for God punished him in his kind, in destroying the people with that fearefull plague, in whose great multitude he had gloried so much. Indeede their punishment was occasioned by his sinne: but caused by their own: for no man, though neuer so holy, is without sinne, and therefore none but deserue punishment: in fact, it is Gods mercie, that we are not consumed. Lam 3:22.

And albeit all the infants perished in the Deluge, and in the ouerthrow of Sodome and Gomorrha, which could neither imitate, nor approoue the actions of their forefathers: yet their death was deserued. For though infants be truly called innoc[••]ts, in regard of actuall sinne: yet they are not innocents in regard of originall: for from the wombe they carrie a woluish nature, which prepares them to the spoile, though they neuer did hurt: the Scorpion has his sting within him, though he doe not alway strike: and though a Serpent may be handled while the cold [•]ath benummed him; yet when he is warmed, he will hisse out his venomous poison. Mans practise does cleare God of vniustice in this behalfe, in killing the young cubbes, as well as the old foxe: the wolues whelps, as well as the damme. Albeit if we speake of their finall estate, and come to particulars, we are to leaue secret iudgements to God. The example of Achan is more difficult, seeing that for his sinne, 36 of the people were slaine, Iosh. 7. 5. and his whole familie rooted out, v. 25. who were not consenting to his fact, nor guiltie of his sinne. Yet something may probably be said in this case. First, that they were guiltie of this his sinne in part, in not punishing theft so seuerely as they ought to have done, which was a meanes to embolden Achan to steale the execrable thing. Secondly, that priuate good must yeeld to the publike; as the life of euery particular person to the generall good of the whole Commonwealth: thus souldiours in the warres, redeem the publike peace by the losse of their own liues: now the manifestation of the glorie, of the wisdome, power, and justice of God, is the publike good of the whole Church: therefore mens priuate good, euen their liues, must give place to it: especially considering he neuer inflicts temporall punishment for the publike good, but he respects therein the priuate good of his Elect, whome he corrects in judgment, not in [•]urie. Thirdly, howsoeuer Achan did beare the burden of his own sinne; this judgment might be inflicted upon them for their good: for temporall punishment, indeed death it selfe, is sometimes inflicted for the good of those that are punished, as we see in the children of the Sodomits, many whereof (no doubt) were taken away in mercie, lest malice should have changed and corrupted their minds: and sometime for the terrour of others, to be a warning peece to make them take heede; and sometime for both: as it may be it was in this particular. Fourthly, sinne committed by a particular man, that is a member of a politike bodie▪ does after a sort belong to the whole bodie: thus the Lord says, that blood defils the land, which cānot be clēsed of the blood that was shedde therein, but by the blood of him that shedde it. Numb. 35. 33. And thus Achans sinne, though not knowne to the people, made the whole armie guiltie before God, till he was put to death. Iosh. 7. 11, 12. Lastly, if the tithing of an armie, for the offence of some fewe, have been thought lawfull and just: why should the death of 36 men seeme vniust for the sin of Achan, especially considering it was to make the people more prouident to preuent and take heede of the like euill? If these reasons satisfie not, yet let vs rest in this, that Gods iudgements are often secret, but alway just. See August. lib. quaest. in Iosh. q. 8. and Calvin in 7. cap. [•]osh.

Obiect. UII. If euery man must beare his own burden, Dauid shall as well beare the burden of his murthering Vrias, by the sword of the children of Ammon, as Saul the murthering of himselfe with his own sword, Peter his denying Christ, as Iudas his betraying him, &c. Ans. By the sentence of the Law, euery one is to beare his own burden, and to satisfie for his own sinne, in his own person: but the Gospel, (the second part of Gods word,) makes an exception: which is, that they which have their sinnes set upon Christs reckening, shall not give account for them againe: and those that have the burden of them laide upon his shoulders (who has borne our sinnes in his bodie upon the crosse, 1. Pet 2:23.) shall not beare the burden of them themselues at the last judgment. Therefore true believers, which have Christ their suretie, satisfying the rigour of Gods justice for them, shall not answer or satisfie forthē themselues: for they are freed by him from a threefold burden. First, frō the burden of ceremonies (& so consequently of humane lawes and ordinances) which were a yoke (as Peter says) which neither we, nor our fathers, were able to beare. Act. 15. Secondly, from the burden of miseries, and crosses, which befall men in this life. He does ease vs of this burden, by his word and spirit, either in remoouing them away, Psal 81:7. or in giving strength and patience to beare them, 2. Cor 12:9. or in mitigating & proportionating them to our strength. 1. Cor 10:13. Thirdly, from the burden of sinne, as well originall, as actuall, in being made sinne, that is, accounted a sinner, and made a sacrifice for sinne, for vs: as also by easing them that are heauie laden, in pacifying the perplexed conscience. Matth. 11. 28. It will be said, if Christ beare the burden of our sinnes, euery man shall not beare his own burden. Ans. Both be true, and may well stand together: for Legally, euery man is to beare his own burden, the Law requiring personall obedience, or satisfaction, or both. Euangelically, Christ our suretie does beare the burden of them, and satisfie the justice of God for them. 1. Pet 2:23.

Use. Hence we learne, first, that no man can pay a ransome for his brother, or redeeme his soule from death, or satisfie the justice of God for his sinne, seeing that euery man by the tenour of the Law, is to beare his own burden: and by the Gospel, none can be our suretie but Christ.

Secondly, here we see the nature of sin, that it is a burden to the soul: for it is heavier than the gravel of the earth, and the sand of the sea. It is a burden to the wicked Angels, for it weighed them from the highest heaven, and made them fall like thunderbolts into the lowest hell. To man: for as David says, it is like a grievous burden, too heavy for him to bear (Psalm 38:4). To God: for the hypocritical and ceremonial service of the Jews, was such a burden to him, that he was weary to bear it (Isaiah 1:14). Behold, I am pressed under you, as a cart is pressed that is full of sheaves (Amos 2:13). To the creatures, who groan under this burden, being by man's sin subject to vanity, and corruption (Romans 8:20-21). Hence it follows then, that those which feel not the weight and burden of their sins, are dead being alive, as Paul speaks in another case (1 Timothy 5:6).

Thirdly, we are not to wonder, that sin being so heavy a burden, should be made so light a matter, by carnal men: for it is a spiritual burden, and therefore no marvel, though it be not felt of them that are all flesh, and no spirit.

Fourthly, this shows that the more a man does feel the burden of his sins, the greater measure of grace and spiritual life he has: and the less he feels it, the more he is to suspect himself, that the graces of God do wane, and decay in him. For corruption is not felt by corruption, but by grace: and therefore the more a man does feel the burden of his own corruptions, the more grace he has.

Fifthly, by this we see, that the greatest part of the world are dead in their sins, in that they have no sense nor feeling of this heavy burden. There is indeed great crying out of the stone in the reins, because it is felt to be a great torment to the body: but there is little or no complaining, of the stone in the heart, because men want spiritual life, and sense to discern it. All men can take pity upon a beast, if he lie under his burden, and will be ready to help him up again. But all have not the like sight and sense of the spiritual burden of sin, nor sympathy of the misery of their brethren, groaning under it.

Sixthly, whereas Paul says, Every man must bear his own burden, he meets with the profaneness and Atheism of our time, when men make a mock at the day of judgment, and the strict account that every man is to give for himself. The Jews were used to feast at the threatenings of God, denounced by the Prophets, and to call the visions of the Prophets, the burden of the Lord, in a merriment, using it as a byword (Jeremiah 23:34, 36, 38). Thereby signifying that the threats of God, were but vain fears, or scarecrows, which might perhaps terrify children, but could not hurt them. The like profaneness, infidelity, atheism, has crept into the minds of many, who otherwise profess the Gospel, which they testify by their speeches, in saying, they are sure, sin is nothing so ugly, hell is not half so hot, nor the devil half so black, as preachers say they are: or if they be, they are sure they shall not go laden alone, with the burden of their sins, but shall have company, and shall perhaps abide the brunt as well as their fellows. But alas, they know not that the burden of sin is intolerable, that it will eternally press them down to the gulf of hell, and that they shall never be able to be rid or eased of it.

Seventhly, we are here admonished to take heed of every sin, for there is no sin so small but has his weight, and such a weight, as will press down to the bottomless pit (Romans 6:23). And though some be greater than others, and sink a man deeper into condemnation, yet many small sins will as easily condemn, as a few great. Like as sands, though but small in quantity, yet being many in number, will as soon sink the ship, as if it were laden with the greatest burden.

Eighthly, seeing the guilt and punishment of sin, is so heavy a burden, we are to ease and disburden ourselves thereof. And that we may do this, we must labor to feel the intolerable weight of it, pressing and oppressing the conscience. Therefore as those who in their sleep are troubled with the Ephialtes or nightmare, feeling (as it were) a great mountain lying upon them, and pressing them down, would give all the world the weight might be removed. So we feeling the weight and burden of our sins, are to labor to be disburdened and eased thereof: and this we shall do by our repentance toward God, and faith in Christ (Matthew 11:28). Come to me all you that are weary, and laden, and I will ease you.

Verse 6. Let him that is taught in the word, make him that has taught him partaker of all his goods.

In these words the Apostle lays down another rule touching the maintenance of the ministry, and competency of allowance, for the ministers of the word: for it seems that the ministry among the Galatians, was at that time much neglected, at least not so respected as it ought.

In handling of the rule, I will first show the meaning of the words; secondly, the reasons of the rule: thirdly, the objections against it: lastly, the doctrine, and uses, that are to be gathered from it.

The meaning.

Let him that is taught] The word translated taught, signifies him that is catechized, or taught familiarly, by word of mouth, or lively voice, as when children are taught the first principles of religion. But here it has a larger signification (as Oecumenius has well observed) for him that is any way taught and instructed, whether it be in the first principles, and rudiments, or in points of greater difficulty; whether plainly, and familiarly, (as catechizers use to do:) or more profoundly, for the instruction of the learned.

Taught in the word] What needes this addition (may some say) is there any catechizing without the word? Answ. The Apostle adds in the word, to shew that he means not so much the doctrine of Christian religion, contained in the scriptures, as the doctrine of the Gospel, which by an exoche, or peculiar excellencie, is called the word. Act 16:6. They were forbidden of the holy Ghost to preach the word in Asia: which is expounded, v. 10. to be the preaching of the Gospel: Thus it is used, Act 14:25. when they had preached the word in Perga. Mark 4:14. The sower sows the word. And so in sundrie other places. And it is further called the word of the kingdome, Matth. 13. 19. because it teaches what is the kingdom of grace, and glorie: and because it being believed, or (as the Apostle speakes) being mingled with faith in our hearts, does make vs freedenizens of the kingdome of grace in this life; and does aduance vs to the kingdom of glorie, in the life to come. Secondly, it is called the word of God, because he is the author of it, and no creature, man, or angel, 1. Thess 3:13. Thirdly, the word of salvation, Act 13:26. because it shewes the way and meanes of attaining salvation. Lastly, the word of life, Act 5:20. because it does not only shew the narrow way, that leads to eternall life; but is in it selfe a liuely word, and mightie in operation, Heb 4:12. For as the powerfull word of God in the beginning, did give being to things that were not; so the Gospel (being the power of God to salvation, to euery one that beleeus,) does make new creatures, by the immortall seede of the word.

Make him that taught him] q. d. catechized him. Yet as before it must be taken generally for any kind of teaching, or instruction; for so the word is used else where in scripture, as Luk 1:4. Act 18:25. Rom 2:18. 1. Cor 14:19. so that this text gius vs no just occasion to speake of the originall, manner, use, and profit of catechizing.

Partaker of his goods] By goods he vnderstands foode, rayment, lodging, bookes, and other necessaries without the which, a minister of the word cannot followe his calling, for Paul calls these goods, according to the common opinion, which so iudgs of them. Luk 12:19. Soule, you have much goods laid vp for many yeares. Luk 19:25. Sonne, remember that you in your life time receiuedst your good things.

Make them partaker] That is, communicate, affoard, give to them these temporall things, seeing they give you spirituall.

Of all his goods] Not in giving all away, but imparting to their teachers what they stand in neede of, accounting nothing to deare for them. The Papists upon this ground, take tithe of all, as the Priests did in the Leuiticall lawe: wheras Paul speaks nothing of tithes.

There are foure principall duties, which the people are to performe to their Pastor, three of them are recorded else where in Scripture. The first is, to heare them as Embassadours sent of God, with reuerence. The second is, to obey them, and submit themselues to them in the Lord. The third, to loue and honor them for the worke sake. The fourth, the Apostle speakes of in this place, to give them not onely countenance, but also maintenance.

The reasons of this rule are many and waightie.

We are bound (euen by the bond of nature) to maintaine our parents if they be in want; because they maintained vs, and gaue to vs our being: Paul says, It is an honest thing, and acceptablebefore God, for children to recompence their parents and progenitors, 1, Tim 5:4. Nowe if this be so, men are bound by the same right to maintaine their spirituall fathers in Christ, that have begotten them a new by the preaching of the word: as Paul says, He trauelled in paine of the Galatians, till Christ wasformed in them. Gal. 4. and that he begat Onesimus in his bonds Philem: v. 10. And 1. Cor 4:15. In Christ Jesus I have begotten you through the gospel. Hence Paul commends the Galatians, Gal 4:15. for that if it had been possible, they would have plucked out their cies, and have given them him. And surely we owe to our spirituall parents, and fathers in Christ, not onely this temporall trash, but euen our selues, as Paul says to Philem. v. 19. Aibeit I doe not say to you that you owest to me, euen your own selfe.

II. It is a law of nations, and a conclusion grounded upon common equitie, that those that watch, labor, and spend thēselues, as a candle, to give light to others, and that for the common good of all, should be maintained of the common stocke by all. And the Lord chargs all the twelue tribes, euen all Israel. Deut 12:19. Beware that you for sakest not the Levite, solong as you liuest on the earth.

III. Euery trade, calling, and condition of life, is able to maintaine them that liue therein (as experience shewes:) therefore we may not thinke, that the ministerie, being the highest calling, should be so base, or barren, as that it cannot competenly maintaine them that attend thereupon.

IV. The ministers are the Lords souldiers, his captaines, and standard-bearers, and therefore are not to goe a warfare at their own coste: the Lords labourers in his vineyard, and therefore are worthie of their wages, and ought to eate of the fruit of the vineyard: the Lords shepheards, set ouer the flocke of Christ to feede his sheepe, and therefore ought to eate of the milke of the flocke. And seeing it was forbidden that no man should muzzle the mouth of the oxe, that treads out the come: shall we thinke, that God would have those that thresh in his floore, and separate the wheat from the chaffe, the pretious from the vile, to be muzzeled, or not to liue upon their labors? for they are worthie double honor, that is, all honor, reuerence, helpe, and furtherance, which labor in the word and doctrine. 1. Tim 5:17.

v. The Ministers are to give themselues wholly to reading, exhortation, doctrine, and to continue therein. 2. Tim 4:13, 15, 16. they are wholly to deuote themselues to the building of the Church, and to the fighting of the Lords battells: and therefore not to be entangled with the cares of this life. 2. Tim 2:4. therefore they are to have their pay, and their allowance, that so they may attend upon their callings, without distraction.

VI. It is the ordinance of God (as Paul says, 1. Cor 9:14.) that they which preach the Gospel, should liue of the Gospel: therefore those that doe not their endeauour, and inlarge not their liberalitie to vphold and maintaine the Ministerie in good estate, they withstand (as much as in them lis) the ordinance of God: besides, they wast and make hauocke of the Church of God: and are guiltie of the blood of all that perish for want of instruction.

I adde further, it is the will of God, that the Ministers which labor in the word and doctrine, should be plentifully and liberally prouided for: (yet with moderation, that they draw not all mens wealth into their purses, as the Pope and Church of Rome have done into their coffers, of whome it is truly verified, Religio peperit divitias, sed filia devoravit matrem.) which I prove from the Leuiticall law: for the whole land of promise, being no bigger in compasse then Wales, or the fourth part of England: yet yeelded to the Leuites, at the appointment of God, besides the share which they had out of the sacrifices, besides tenths, first fruits, &c. 48 Cities, with their suburbs.

It may here be demaunded, whether the Ministers of the word are now to be maintained by common contribution, and liberalitie of the people, or not?

Ans. We must consider, that if the Ministers be sufficiently prouided for, by set stipends, as by some foundation, or by the reuenewes of the Church, men are not bound to contribute to them, and make them partakers of all their goods; although in regard of thankfulnes, they owe to them euen themselues, as Paul tells Philemon; but onely such as have not else wherewith to maintaine themselues. And we must consider the reason why Paul commands all that are instructed in the word, to make them that instructed them partakers of their goods, to wit, because in Pauls time, and long after, the Church was not endowed with lands or goods, whereby the Ministerie might be vpholden, neither had it publike Christian Magistrates, but was under cruell tyrants in persecution: and therefore those that were taught in the word, were to maintaine their teachers by liberall cōtribution, otherwise they might starue: but now the Church being greatly inriched, they may without contribution be sufficiently maintained of the Church goods.

And that it is much more conuenient for the Ministers to be maintained by set stipends, arising from goods proper to the Church, then by voluntarie contribution, it may appeare by this, in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be, or are hardly auoided. First, slatterie, and suspition of flatterie, in being thought to have some persons in admiration, because of aduantage. Secondly, the poorer sort are no way disgraced by this meanes, as they should be in contributions, except they did give ratably as the rest. Thirdly, dissembling and deceit, in making as though they received little, when as they have much, is cut off in a set stipend. Fourthly, the euill disposed would not so easily cast off their minister, and seeke a new that would teach for lesse; or would give nothing at all, if they were touched to the quicke, and galled for their sinnes. Fiftly, ostentation in some in giving much, and disdaining those that give lesse. Sixtly, suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to give. Seauenthly, disgrace of the ministerie, in gathering themselues, or sending others to gather the peoples liberalitie from dore to dore. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood under the Leuiticall law.

In the next place, I will answer the common obiections that are made to the contrarie, by such as thinke it is as easie a matter, to say seruice in the church, as to do seruice in the house: to stand at the altar of God, as to follow their masters plough; to preach in the pulpit, as to talke in the tauerne.

Objection 1. (2 Thessalonians 3:10) They which will not work, must not eat. But ministers never plow, nor sow, nor hedge, nor ditch, nor use any painful labor: for of all men they have the easiest lives: their greatest pains is to read over a few books, or to speak a few words, once or twice a week. Therefore they are not to be maintained. Answer. There is a twofold labor, one of the body, another of the mind: now although the ministers do not weary themselves in bodily labor, yet they are not therefore idle: for the labors of the mind do far exceed the labors of the body: they are more painful, they spend the spirits more, they consume natural moisture, and bring old age sooner. The Holy Ghost calls the ministry, the work of the ministry (Ephesians 4:12); indeed, a worthy work (1 Timothy 3:1); therefore Paul says, that those elders are worthy of double honor that labor in the word and doctrine (1 Timothy 5:17); and he exhorts the Thessalonians that they would know them that labor among them; and that they have them in singular love for their work's sake (1 Thessalonians 5:12-13). Hence it is that the Scripture does usually compare the work of the ministry, to the most toilsome labor that may be, as to the work of the husbandman, to setting, to plowing, to sowing, to reaping, to the labor in the vineyard: and the minister, to a builder: to a shepherd, that watches his flock; to a soldier that fights in the wars, etc. Again, we may not judge of the painfulness of the calling, by the outward appearance: for so a man would think a King had the easiest life of all; when as the truth is, the toil which he takes and the cares with which he is possessed, do exceed all other cares: if a man knew the travail that is required to the wielding of a scepter, and the pain that is taken in wearing of a heavy crown, he would hardly stoop down, to take the one into his hands, or to set the other upon his head. The master builder does not hew the stones, nor work the mortar, nor carry the rubbish, nor any such drudgery; but only stands by, and directs the workmen; and yet his labor is double to any of theirs. The master of the ship (a man would think) were idle, and did nothing: he stands not to the tackling, he stirs not the pump, he drives not the oars, he sounds not the deep, he rides not the ropes; but only sits still at the stern, and looks to the pole-star, and guides the compass; yet his labor surpasses all the rest: were it not for him, the ship would run herself under the water, or strike upon the rocks, or be split upon the sands, or fall foul with another (as mariners speak.) Even so for all the world fares it with the ministers of the word: they seem to sit still, to be at ease, to do nothing; and yet their labor is double and treble to other men's bodily labor, except they be unfaithful, and do the work of the Lord negligently.

Objection 2. Paul labored with his hands in making of tents (Acts 18:3), that he might not be chargeable to any (Acts 20:34; 2 Thessalonians 3:8). Therefore preachers are to maintain themselves, by their handy labor, and not be chargeable to the Church. Answer. Paul's example proves not, that the minister ought to live by the labor of his hands: for first, himself received a contribution of the Philippians, when he was absent from them (Philippians 4:16). When I was in Thessalonica you sent once, and afterward again for my necessity. Therefore if Paul received support from other churches, where he did not labor, it is lawful for the ministers to receive of those whom they do instruct. Secondly, consider the reasons why Paul would not take wages of the Church of Corinth, and some others. 1. Lest he should be a burden to them (2 Thessalonians 3:8): We worked with labor and travail, day and night, because we would not be chargeable to any of you (2 Corinthians 11:9): In all things I kept and will keep myself, that I should not be grievous to you. 2. That he might give a precedent or example to others to tread in his steps (2 Thessalonians 3:9): Not but that we had authority, but that we might make ourselves an example to them to follow us. 3. That he might manifest what his end was in teaching the Gospel, not to seek himself, but the salvation of his hearers (2 Corinthians 11:14): I seek not yours, but you. And verse 19: We do all things for your edification (Philippians 4:17): Not that I desire a gift, but the fruit which may further your reckoning. 4. That he might confound the false apostles, which taught not freely, but received wages for their labor, whereas he received none: or lest they should slander him and his ministry, if he should receive wages: that he did it for filthy lucre (2 Corinthians 11:12): But what I do, that will I do, that I may cut away occasion from them which desire occasion, that they might be found like to us in that wherein they rejoice. Therefore Paul's example is altogether impertinent, and proves nothing. For 1. he himself took wages: 2. when he refused it, it was upon special consideration: 3. he did not only permit, but also commanded that the ministers should be maintained.

III. Obiect. Math. 10. 8. Freely you have received, freely give: therefore as it was vnlawfull for the Apostles to take any reward for their labor, so is it for preachers at this day. Ans. I. This text is specially to be vnderstood of the extraordinarie gift of working miracles, which Christ hauing freely bestowed upon them, he would have them to use freely, not seeking thereby to enrich themselues by exacting or taking any thing, or to winne reputation and glory among men. II. If we vnderstand it of the whole ministerie, as well of preaching, as of working miracles, it is to be taken as a precept forbidding only filthy lucre, that they should not make marchandize of the word of God setting it to sale, in preaching the word with purpose to benefit themselues, to feede their bellies, or to get a name and reputation in the world, which is forbidden in other places, as 1. Tim 3:3. Tit 1:7. but for the glory of God, the discharge of their duties, and the salvation of their hearers. Great reason there is of this precept. 1. Because the graces of God exhibited to vs in the preaching of the word, are so pretious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man says, therefore Peter said to Simon Magus, Your moneyperish with you, because you thinkest that the gift of God may be obtained by money, Act 8:20. 2. Because it is not in mans power to sell them, seeing he is not Lord ouer them, but steward and dispenser of them, 1. Cor. 4. v. 1. 3. Because that which God has given freely, ought not to be sold basely: seeing by that meanes, that is made saleable, which God would have free, which kind of marchandize is used in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sinnes, and set euen heauen it selfe to sale, for a small summe of money. III. This text must so be expounded, as that it crosse not other precepts in this commission, and that Christ be not contrarie to himselfe, which he should be, if it were vnlawfull for preachers to take any thing for their paines: for in the 10. verse he says, The workeman is worthy of his meate: therefore he may receive it: and vers 11. he enioyns them to enquire in euery towne where they came, who is worthy, and there abide. Therefore they were not vtterly barred from taking all necessaries, for they might take their lodging, their food, their raimen[•]; with this they were to be content, and more then this they might not take, though it were offered them, or forced upon them. Ti[〈…〉] Elizeus refused the gift offered him by Naaman for curing his leprosie, least Gods gifts should be made a ga[〈…〉]e, or least that which was given to set forth Gods glorie immediately, should be an occasion of satisfying mens greedie desires.

IU. Obiect. Math. 10. 9. The Apostles are forbidden by Christ, to possesse gold, or siluer, &c. Answ. We may not precisely vrge the letter of the text, for so we shall make the Apostles practise contrarie to Christ precept: & so he should condemne himselfe, for he had his bagge, which Iudas bare. He had besides his vpper garment, Ioh. 13. 4. and coate without seame. Ioh. 19. 23. Luk 22:36. Peter had sandalls, Act. 12. Paul had a c[•]oake, 2. Tim. 4. indeed Christ afterwards says to them, But now he that has a bagge let him take it, and likewise a s[•]rip, &c. II. It was a temporary precept, given them in commission only for that present, and their going without gold, siluer, a scrip, two coates, shooes, a staffe, signifies, that they should goe in haste, committing themselues wholly to the prouidence of God, not caring for prouision, or victuals, which is signified by a scrip, by siluer, & gold: nor of change of raiment, signified by two coates: nor of defending themselues against violence, by the staffe.

Use. Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken from the good pleasure of God, who has ordained that man should be taught by man, partly because of man's weakness, who could not endure the glory and majesty of God, speaking to him: partly, that nothing might be ascribed to the excellency of the instrument, in the conversion of men, but that God might have all the glory of it, as the Apostle speaks (2 Corinthians 4:7). We have this treasure in earthen vessels, that the excellency of that power, might be of God, and not of man. There is set down (Deuteronomy 5:23 etc.) a notable ground for the institution of the holy ministry by man, in stead of God's lively voice from heaven. And it was one of the ends which God had in giving his law in so great majesty, to teach us, that it is for our good, that he does not instruct us with his own lively voice from heaven, and speak to us in his own person: and that therefore we should be content, nay desirous rather to be taught by man. For when the people desired that they might not hear the voice of the Lord any more, but that Moses might speak to them, the Lord answered, They have done well to say so, I will raise them up a Prophet from among their brethren, like to you, and I will put my words in his mouth, and he shall speak to them all that I command him (Deuteronomy 18:17-18). This crosses the curiosity of those, who not contenting themselves with the word of God delivered by the ministry of man, desire that God would speak to them with his own mouth from heaven. For the Israelites found it by experience, that it was a fearful thing, full of horror and astonishment to hear the voice of God, therefore they desire they may hear it no more, lest they die (Deuteronomy 18:16). But the Anabaptists object that under the New Testament all shall be taught of God (John 6:45), and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord. Therefore the public ministry is now needless. Answer: The words must not be understood simply, but comparatively, and synecdochically. Comparatively, that there shall be far greater knowledge under the New Testament, than was under the old (Isaiah 11:9). The Apostle says not, that there shall be no teaching at all, (for Christ has given some to be Prophets, others Pastors and teachers, for the work of the ministry, and the edification of the body of Christ (Ephesians 4:11-12)), but that there shall be no need of this kind of teaching, to catechize them in the first rudiments, as to teach them what God is. Synecdochically, not of perfect and absolute knowledge, for we all know but in part (2 Corinthians 13:12), but of initiate, or inchoate knowledge, which shall be consummate in the life to come.

Further, upon this distinction it follows, that hearers are not to intermeddle with the public duties of the ministry, for every man is to abide in the calling wherein God has placed him, and therein to live contented (1 Corinthians 7). For no man may take to himself this honor, but he that is called, as was Aaron (Hebrews 5:4). For although it be true which Ambrose writes, that in the beginning of the preaching of the Gospel, and founding of the church of the New Testament, all Christians did teach and baptize indifferently: yet afterward, when the Churches were founded, it was not lawful, neither is it now. And though there be neither male nor female in Christ, but we are all one in him (Galatians 3:28), namely, in receiving of the Gospel: yet in dispensing of it, there is great difference: it being unlawful for a woman to preach, or publicly to teach. I permit not a woman to teach (1 Timothy 2:12). Let women keep silence in the Churches, for it is not permitted to them to speak (1 Corinthians 14:34; Revelation 2:20). This condemns the fantastical opinion of the Anabaptists, that all men may speak publicly without any difference, according to the instinct of the spirit, and measure of his gifts.

Againe, when Paul says, He that is taught in the word,&c. him that taught him in the word, &c. he shewes what the dutie of the minister is, that lookes to liue by his ministerie, namely, not to feed his auditorie with Philosophie, or fables, or lying Legends: nor to preach Poeticall fictions, Thalmudicall dreames, Schoolemens quiddities, Popish decrees, or humane constitutions, o[•] to tickle the itching eares of his auditory with the fine ringing sentences of the Fathers ([•]or what is the cha[••]e to the wheate?) But he must preach the word of God: for there is no word nor writing in the world besides, that has a promise to be the power of God to salvation. Rom. 1. able to make men wise to salvation. 2. Tim 3:15. to give an inheritance among them that are sanctified. Act. 20. To be liuely & mightie in operation, sharper then any two edged sword, entring through, euen to the diuiding asunder of the soule and the spirit, the ioynts and the marrow, and to be a discerner of the though[•]s and intents of the hearts, Heb 4:12. and that can make the man of God absolute to euery good worke. 2. Tim 3:17. but onely this word given by divine inspiration. It being not onely the seed by which we are begotten and borne anew, but the food by which we are nourished: both milke for the babe, that is, a nouice in religion, and strong meate for him that is of yeares: and therefore being perfect nourishment, the bread of life for him that is hungrie, and the water of life for him that is thirstie, what needes there any more? Besides, no word nor writing has the propertie of fire save onely the word of God, to dispell the darknes of ignorance by enlightening the minde with the saving knowledge of the truth: and to h[•]at, indeed to enflame the affection with a zeale of Gods glorie, by burning vp the corruption of nature. Againe, divinity is the mist[•]is, all liberall arts, tongues, historie, &c. are but handmaids to attend upon her: now when the mistris is speaking, it is good manners for the maide to hold her peace. To this word alone the Prophets were tied by their commission, What I shall command you, that shalt you say. And the Apostles, You shal teach what I have cōmanded you. Christ himselfe taught nothing but that which he had heard & received of his father. Ioh. 8. 28. Paul delivers nothing but that which he received of Christ▪ 1. Cor 11:23. and taught nothing but that which Moses and the Prophets had written. Act 26:22. Paul commāds Timothie to charge the Pastours of Ephesus, that they teach nodiuers doctrine, either for matter or manner, for substance or circumstance. Yet here we must take heede of extremities: for in some cases it is lawfull in preaching to use Philosophie, the testimonie of prophane writers, and quotations of Fathers.

I. When we have to deale with heathen men (who will not be so easily mooued with the authoritie of the Scriptures) we may conuict them by the testimonie of their own writers, as Paul did the Athenians, Epicures, and Stoikes, by the testimonie of Aratus, Act 17:28. and the Cretians, by the testimonie of Epimenides. Tit 1:12.

II. In preaching to a mixt congregation, where some are infected with Poperie, or some other heresie, and will not receive the doctrine delivered, nor yeeld to the truth, except it have the consent of the fathers of the Church.

III. In handling of some controuersall point of divinity, shewing that the doctrine we teach is no new doctrine, but that which was taught in the Primitiue Church, especially in speaking to the weake, who have not as yet left their old superstition wherein they were nuzzeled.

IIII. To cut off the calumniations of the malitious aduersaries, who must needes have their mouthes stopped by some other meanes then by the Scriptures.

v. In the necessarie vnfolding of the meaning of certaine places of Scripture, which without Philosophie cannot be conceiued. In such a case we may use humanitie in descending to the reach and capacitie of the auditorie, and so teach heauenly things, by earthly things, as our Sauiour Christ taught regeneration by the similitude of the winde. Ioh. 3. Yet all these must be used, first, sparingly, secondly, when there is just cause, thirdly, without ostentatiō, fourthly, deliuering nothing to the people, the ground whereof is not in the word.

This shewes, that the maine scope of the ministerie, is, to preach the word purely, and to applie it powerfully to the consciences of men: and it condemnes all deceitfull handling of the word, and all huckster-like dealing, in mingling wine and water together, wheat and chaffe, gold and drosse, in peruerting it with aguish and sottish conceits, in wresting it with allegories, tropologies, and anagogies, and in wringing the text till they make it bleede, and so (as an ancient writer says) presse the two dugges of the Scriptures, the old and new Testament, that in stead of milke they drinke nothing but blood. This teaches the hearers likewise to rest contented with the bare word, without hungring after new doctrines, as the Athenians after newes, or being drawne away from the simplicitie that is in Christ, by the subtiltie of seducers; or by deuises and quiddities of mans braine. Let those therefore which loath Manna. & long for Quailes, remember that if God give them their desire, he will also give them their desert. Let them take heede lest he punish them with a famine, not of bread, nor a thirst of water, but of hearing the word. Amos 8:11. And let those that have itching eares, in heaping vp to themselues a multitude of teachers, take heede also that they have not tinglingeares, when they shall heare of the iudgements of God for the contempt of his word.

Further, whereas Paul says, He that teaches, is to be maintained: it is a good note for all idle drones that will not labor, and all dumb dogs that cannot bark, they may not expect the maintenance which is due to the ministers: for it is generally true of all men, and much more true of the minister, that he which will not labor, must not eat. And great reason it is that he which looks for his hire, should do his work: he that would live of the sacrifice, should minister at the altar: he that looks to be fed with corporal bread, should break to his hearers the bread of life: he that would reap carnal things should sow spiritual things: he that would not have his mouth muzzled, should thresh out the corn: he that would drink of the wine, should plant the grape: he that looks for milk, should feed the flock: that is, he that will live of the Gospel, should teach the Gospel. It is a maxim not only of the Canon law, but grounded upon the law of nature, that beneficium postulat officium, a benefit requires a duty: or more plainly, a benefice requires an office, and diligence in the office. They therefore that care not so much for the feeding of the sheep, as for the feeding of themselves, and fear not so much the loss of the flock, as the loss of the fleece, do not only violate the law of God, but even the law of nations, and the law of nature.

Again, hence I gather, that those that labor in the word and doctrine, may lawfully take wages, although they have sufficient of their own to maintain themselves: it is the very equity of this text. For if they that are instructed in the word, are to make those that instructed them partakers of their goods: then it is lawful for them which instruct and teach, to receive something in recompense of their labor, seeing that the laborer is worthy of his wages. Yet this one caveat must be remembered, that if receiving of wages be a hindrance to the Gospel (as it would have been in Paul) it is not lawful: for we may not so use our liberty, as that we thereby hinder the free course of the Gospel.

We may here further perceive the great want of devotion, which is in most men of these days. For as the cry of the poor in the streets, and at our doors, is an argument that there is no mercy, no bowels of pity and compassion: so, in that there are so many needy poor wandering Levites, which would gladly serve for a morsel of bread, or a suit of raiment, it is a pregnant proof there is very small devotion in men for the maintenance of religion; especially in those which are so straitlaced, and short-sleeved, in bestowing anything for the good of the ministry, and yet in keeping of hounds and hawks, and worse matters, in maintaining players, jesters, fools, and such like, are very lavish and profuse, to their great cost. This has been the practice of the world, and the contemptible estate of the ministry in former times. Four hundred false prophets were richly provided for at Jezebel's table (1 Kings 18:19), whereas the true Prophets of God in the mean time were fain to hide their heads, having scarce bread and water, and that not without danger. Well, her practice shall condemn a number of professors: nay, our forefathers' zeal and forwardness, (notwithstanding they lived in blindness) shall condemn our coldness, in this behalf: what speak I of our forefathers? even the stones in the ruinated Abbeys, and other religious houses, shall rise up in judgment against us: for those places could maintain thirty or forty idle bellies, which did nothing but nuzzle men in superstitious idolatry: whereas now the same place will not competently maintain one or two to instruct them in the way to eternal life. And no marvel: for we take from the Church, as fast as they gave to it. In old time they were used to say, What shall we give the man of God (1 Samuel 9)? but now with the sacrilegious church-robbers, they say, Come, and let us take the houses of God in possession (Psalm 83:12). The Jews were exceeding forward and liberal in their contribution to the Tabernacle; some brought gold, others silver, silk, precious stone, the meaner sort, rams' skins, goats' hair, etc., so that more than enough was offered by them in such sort that Moses was forced to cause a proclamation to be made to stay the people from offering (Exodus 36:5-6). This their example in being so forward to contribute to the material Temple, shall condemn our backwardness in conferring so little to the ministers, who are the living temples of God, and to the ministry which is in the place of the altar: for look by how much God has diminished the cost of the altar, and the charges of the ceremonial worship under the old Testament, by so much more does he require the ministry to be maintained, and spiritual worship furthered in the New.

Lastly, if they that do not put to their helping hand to uphold the ministry, are to be condemned; what condemnation then belongs to sacrilegious persons, that rob the Church of her revenues, and devour holy things?

7 Be not deceived, God is not mocked: for whatever a man sows, that shall he also reap.

Here the Apostle prevents sundry secret objections against the former precept (verse 6). For the Galatians might plead for themselves in this manner. Whereas you enjoin us to make those which instructed us in the word, partakers of all our goods: alas, we cannot do it. It is an unreasonable thing you exact of us: for, as for some of us, we have a great family and charge to look to, wife and children to provide for; and for them we must provide, otherwise we deny the faith, and are worse than infidels (1 Timothy 5:8). Others, are poor and needy, fitter a great deal to receive, than to give: and those that can give are not so to give, that others may be eased, and they themselves pinched (2 Corinthians 8:13). And as for the ministers themselves, many of them are covetous and insatiable, and therefore it is evil spent that is bestowed upon them: some of them need not, and therefore we need not to give: and why do not those that are needy, follow Paul's example, who labored with his hands, and got his living by making of tents, because he would not be chargeable to any? or why do they not lead a single life (as in former times they did) that so they may be less burdensome to the Church, and more beneficial to their brethren? Besides all this, God has promised, he will be the portion and inheritance of the Levites; and therefore we need not be so hasty to share with them in all our goods.

To these and all other vain and frivolous excuses of the same kind, made by worldlings of corrupted minds, the Apostle answers in these words, Be not deceived, God is not mocked, as if he should say, I know right well, you are very cunning in seeking out shifts and pretending reasons to excuse your faults, and to exempt yourselves from the performance of the former duty, and so to cover the cursed covetousness of your hearts with colorable excuses: But, be not deceived brethren, they are but fig leaves, you do but dance in a net, you cannot blind the all-seeing eyes of God: however these reasons may persuade you, and go for current with men, yet they are but counterfeit in God's estimate (with whom you have to deal,) who is not mocked, nor will not be deluded with such vain excuses: therefore take heed lest in going about to deceive them, you deceive yourselves: for look how you deal with them, God will deal with you: and with what measure you measure to them, the same he will measure to you again; for as you sow, so shall you reap. So that in these words the Apostle does summarily comprise these three things. First, a dissuasion from this their vain reasoning, and wicked practice, laid down by way of prevention, Be not deceived. Secondly, a reason of the dehortation, showing that these their excuses are but frivolous and vain, God is not mocked. Thirdly, a confirmation or proof of his former reason, for whatever a man sows, that shall he reap. The dissuasion is laid down in these words: Be not deceived. The like phrase of speech we have in sundry other places, as in that advertisement which Hezekiah gives the Levites (2 Chronicles 29:11). Now my sons be not deceived. And Paul the Corinthians (1 Corinthians 6:9): be not deceived, neither fornicators, etc. (1 Corinthians 15:33): be not deceived, evil speeches corrupt good manners. Now men err and are deceived sundry ways, both in divine and human things (which appertain not to this place.) Touching the deceit here mentioned, we are to know that a man may be deceived and that by himself two ways. First, through ignorance, in judging that to be no sin, which is a sin, as when a man is persuaded that God is to be worshipped in an image: that when he persecutes the saints of God, he does God good service. Secondly, when men are so wickedly willful, that they wittingly deceive themselves, in thinking they can deceive God himself, and so cunningly handle the matter that he shall not know their words, nor see their works, nor understand their thoughts: that whether they do good or evil, give to the ministry, or not; live according to the flesh, or according to the spirit, it is all one, seeing he considers it not, and so promise to themselves impunity, though they sin willingly, as Eve did in putting a chance, where God's threat was peremptory. Both these sorts of deceit are here understood, specially the latter.

Use. Hence we may observe the deceitfulness of sin, which makes men think all is well with them, and that there is no danger, etc., when the case is far otherwise. This shows that the heart of man is deceitful above measure (as the Prophet says) who can find it out? or who can sound the depth of the deceit of his own heart? or who knows the infinite windings and turnings which are in this intricate labyrinth? Now this comes to pass, partly by reason of original corruption, which the Apostle says is deceitful (Hebrews 3:13). Take heed lest any of you be hardened through the deceitfulness of sin: partly, by reason of long custom in sin, whereby the heart is inured to deceit (Psalm 32:2). Blessed is the man — in whose spirit there is no guile. For from this double ground it comes to pass, that men are so witty in defrauding the ministers of their due, in cutting them short of their allowance, in embezzling and purloining from them what they can: and so ingenious in inventing probable reasons, and plausible arguments, to deceive themselves with, in accounting all to be gained that is thus gotten. This teaches us, first of all, to pray instantly that God would open our eyes that we may see our hidden corruptions, and that he would anoint them with the eye-salve of his spirit, that we may clearly see, and rightly discern of things that differ, considering that sin does often apparel itself with the cloak of virtue. Secondly, we are to suspect ourselves of our secret sins, and to aggravate our known sins by all circumstances, seeing we may so easily deceive ourselves, in flattering ourselves to be clear of this or that sin: or at least not to be so grievous sinners as in truth we are. Thirdly, that it is the duty of the minister to warn the people to take heed that they be not deceived, as Paul does (Ephesians 5:6). Let no man deceive you with vain words: for such things come the wrath of God upon the children of disobedience.

Again, hence I gather, that in the prime of the Church in the Apostles' days, when the Church of the New Testament was but in founding, the ministry was in contempt: and (as it may appear out of other places) the ministers were not only neglected, or contemned, but reviled, persecuted, accounted as the filth of the world, and the off-scouring of all things (2 Corinthians 4:13), or where they were better entreated, they were but abused, scorned, reputed brain-sick fellows, as the Prophet was (2 Kings 9:11), and Paul (Acts 26:24). This has been, and is the account which the world makes of the ministers of God, which must be so far from discouraging us, that it should minister rather matter of joy to us, in that we are conformable by this means to Christ our head, who was not only neglected of all, not having where to rest his head (Luke 9:58), but laughed to scorn, accounted a pot-companion, a drunkard, and a glutton, a sorcerer, one that had a devil, and was mad (John 10:20). For if we suffer with him, we shall be glorified with him (Romans 8:17).

Thus much of the dehortation: the reason follows to be considered in the second place, in these words, God is not mocked, where the Apostle shows that their excuses are but vain, because God is not mocked, nor will not be deluded with such pretenses.

First here the Apostle's dealing is worthy to be observed, in that, reproving them which neglected their duty to the ministers of the word, he brings in God himself taking the matter into his own hand, making the ministers' quarrel, his own quarrel: and this he does, to the end we might see whom we have to deal with, and whom we do abuse, when we abuse the ministers of the word; to wit, that we abuse not man, but God. For although it be true of all and every sin, which David confesses of his own particular murder and adultery, that it is against God, yea against him alone (Psalm 51:4), yet in these and such like cases which tend to the undermining of his Church, and the decay of his religion and worship, he takes himself more directly aimed at, and more nearly touched. When the Israelites refused to have Samuel and his sons to rule over them, the Lord says They have not cast you away, but they have cast me away, that I should not reign over them (1 Samuel 8:7). When the Levites were defrauded of their due, the Lord by his prophet tells the people, You have spoiled me in tithes and offerings (Malachi 3:8). So, in this place, when the Galatians did wrongfully withhold and keep back that competent allowance, that was due to their teachers; he tells them that it was a sin tending against God, who is not, nor will not, nor cannot be mocked: for whatever wrong is done to the messenger that is sent, the same is done to his Lord that sent him: and whatever disgrace or indignity is offered an Ambassador, the same redounds to the Prince, whose Ambassador he is. This ought to be a caveat to us, to take heed how we contemn or neglect the ministers of God, seeing whatever wrong is done them, Christ takes it as done to himself (Matthew 25:45; Acts 9:4). This lets us see the heinous sins of many that profess the Gospel, especially in this kind, who, now at this day (if ever) are ingenious in defrauding, and eloquent in declaiming against the ministers of the word: in laughing them to scorn, as they did our Savior Christ (Mark 5:40), and abusing them in terms and taunts, calling them bald priests, as young children called Elisha bald, (no doubt following the example of their parents, of whom they learned it) ascend you bald head, ascend you bald head (2 Kings 2:23), that they are too full of the spirit, as they derided the Apostles, in saying, they were full of new wine (Acts 2:13), in making them their table talk, making songs of them, as the drunkards did of David, and Jeremiah, in scourging them with the whip of the tongue, as the Stoics called Paul a babbler (Acts 17:18), and Festus, a mad man (Acts 26). Now in that they thus scornfully abuse his ministers, and so indignantly, and disdainfully entreat his messengers, and Ambassadors; what do they else but abuse Christ Jesus himself, and through their sides, wound and crucify him again? When Sennacherib King of Assyria reviled Jerusalem and Hezekiah the king, what says the Lord? O virgin daughter of Zion, he has despised you, and laughed you to scorn: O daughter of Jerusalem, he has shaken his head at you. Whom have you railed on, and blasphemed? and against whom have you exalted your voice, and lifted up your eyes on high? even against the holy one of Israel (Isaiah 37:22-23).

The use. Hence we learn, that God has an exact knowledge of all our actions, and cannot be deluded (Proverbs 15:11). Hell and destruction are before him, how much more, etc. (Psalm 11:4). His eyes consider, his eyelids try the children of men (Psalm 139:2). He knows our thoughts long before they be (Hebrews 4:12). All things are naked and bare in his sight. Reason itself shows, that he which made the eye cannot but see, he that made the heart and mind, cannot but understand the frame and motion thereof (Psalm 94:9-10, etc.).

2. This shows the madness of those which say, God hears not, sees not, understands not, or which say in their hearts, How should he hear? is there knowledge in the most high? or can he see through the thick cloud?

3. Hence we are taught in our prayers, to pour forth our hearts before the Lord, without concealing so much as the least sin, seeing we may easily delude men, and deceive ourselves, but God we cannot deceive.

4. It ought to be a bridle to us to curb and keep in our corruptions, considering his eyes pierce the darkness, the most secret and hidden places, yea even the secret closets and cabinets of our hearts.

Thus much of the reason: I proceed to the confirmation or proof of his reason, in these words, For whatever a man sows, that shall he also reap. Where the Apostle proves, that God will not be mocked with vain excuses, seeing he will render to every man, according to his works, which is signified by this allegorical speech of sowing and reaping so often used in Scripture (2 Corinthians 9:11; 2 Corinthians 9:6), in which places, labor and cost in doing good, and being beneficial, specially to the ministers of the word, is compared to seed; the workers to seedsmen; the ministers to whom this benefit is conferred, to the tilled ground: the gain that accrues to them thereby, to the harvest, with which God will reward them, and that according to their works, in the general day of retribution. This metaphor of sowing, does elsewhere signify all the moral actions of a man's life, whether they be good or evil. Of good actions Solomon says, He that sows righteousness, has a sure recompense (Proverbs 11:18). Of evil actions, he says, He that sows iniquity, shall reap affliction (Proverbs 22:8). But here Paul restrains it, to those good works of liberality, which are performed in the maintenance of the ministry. And he calls that which is bestowed upon the ministers of the word, seed, which being sown, does recompense the cost, thirty, sixty, a hundred fold: that so they might not think their labor lost, nor their cost bestowed in vain, seeing they were to receive, that which they laid forth, with advantage.

But here it may be said, This proverbial sentence is not always true: for sometimes men sow much, and gather but little (Deuteronomy 28:38; Haggai 1:6), nay sometimes they sow, and reap not (Micah 6:15). Again experience shows, that, that which is sown, may degenerate into another kind. Answer: It is not necessary that proverbial sentences should be true at all times, and in every particular: if they be true for the most part, or in that for which they are brought, it is sufficient, as that (Matthew 13:57), a prophet is not accepted in his own country is for the most part true, though not always. So, whatever a man sows, the same commonly, and usually, he does reap.

But it will be said, how can a man reap that which he sows; seeing that Christ affirms it to be a true saying, that one sows, and another reaps (John 4:37)? Answer: In that one sows, and another reaps, it is not to be imputed to nature, but to the special providence of God: the words are to be understood of the prophets, who were the seedsmen, in sowing the seeds of the Gospel; and of the Apostles, who were the reapers, whose plain and powerful preaching of the Gospel, did as far exceed that of the prophets, as the harvest does the seed time. Thus the time under the Law, is resembled to childhood, and infancy, that under the Gospel, to man's estate (Galatians 4:1, etc.) Again, it may be said, the husbandman sows not the body that shall be (1 Corinthians 15:37). Therefore he reaps not that which he sowed. Answer: He reaps not the same individual, but yet the same specific body. It may further be doubted of the truth of that which is signified by this proverbial sentence, namely, whether every man shall receive according to his works, for so every man should be condemned. To which I answer, that it is not universally true, for if the righteous commit iniquity, all his righteousness shall be no more remembered: and, if a wicked man turns from his sin, none of his sins that he has committed shall be mentioned to him (Ezekiel 33:13-16). It must therefore be restrained thus: He that does wickedly, and perseveres therein to the end: He that does well, and continues in well doing, shall receive according to his works; the seeds of his former sins shall not grow up to the harvest of condemnation. For it is the privilege, yea the happiness of a righteous man, so to have his sins covered with the robes of Christ his righteousness, as that they shall never be uncovered to his shame (Psalm 32; Isaiah 43:25). Again, it may hence be proved; in that sanctification in death, is perfected, original corruption being utterly abolished: and therefore though the book of a regenerate man's conscience be opened at the day of judgment, yet nothing shall be found in it, but his good works, which follow him till the resurrection (Revelation 14:13). Besides this, in the last sentence pronounced by our Savior Christ (Matthew 25), only their good works are mentioned, Come you blessed of my father, inherit the kingdom prepared for you, for I was hungry, and you fed me, etc., their sins and imperfections, not so much as once named, but concealed and passed over.

2. Objection: It may be said, that neither the good nor the bad do reap that which they have sown: the godly for the seeds of good works, reap nothing but affliction: the wicked for the cursed seeds of a damnable life, comfort and contentment. To which I answer, that it is not true, if we restrain it to the term of this life, for so all men reap not, as they have sown: But it is undoubtedly true of the life to come: for the justice of God requires that all should be rewarded according to their works (Romans 2). Hence therefore we may gather, that seeing men must reap as they sow, and yet do not reap, nor receive their reward in this life: that there is another life after this, in which God will give to every one as his works shall be, and therefore there shall be a judgment. And because the body was partaker with the soul either in doing good or evil, it is just likewise it should be partaker either of misery, or felicity: and therefore there shall be a resurrection.

III. Obiect. The whore of Babylon must be rewarded double. Apoc 18:6. In the cuppe that shee has filled to you, fill herthe donble. And the Saints pray thus to God, Render to our neighbours seuenfold into their bosome. Psal 79:12. Therefore it seems that some men shall not be judged according to their works, because they are punished above their deserts. Ans Shee is rewarded double, yet not above, but according to her deserts, give her double according to her workes, v. 6. the meaning is not, that shee should be punished twise as much as shee had deserued (for it is the law of God that the malefactour should be beaten with a certaine number of stripes, not above, but according to his trespasse. Deut 29:2.) but that shee should be tormented, twise as much as shee had tormented others. Againe, these phrases and formes of speech, of rewarding double, or seuen fold, signifie, that God will pay wicked men whome to the full (a definite number being put for an indefinite) as Gen 4:15. Doubtlesse, whosoeuer slais Cain shall be punished seuen fold. The meaning is not, that the murtherer of Cain should be punished seuen fold more then he was punished for killing his brother Abel (for it should not have been so great a sinne for a man to have killed him, as it was for him to kill his brother) but that he should be most seuerely and grieuously punished.

IIII. Obiect. Infants have no works whereby they may be judged, seeing they doe neither good nor euill, as the Scripture speaks of Jacob and Esau, Rom 9:11. therefore all shall not be judged according to workes. Ans. These phrases of Scripture, As a man sowes, so shall be reape: euery one shall receive according to his workes, &c. are not to be extended to all, but must be restrained to such as have works, & knowledge, to discerne between good and euill, which infants have not. For besides that they are destitute of workes, they also want the use of reason: and therefore they shall not be judged by the booke of conscience, but by the booke of life. For to say as Hugo de S.Vict. does, upon the Rom. quaest. 59. that they shall be condemned for the sinnes which their parents committed in their conception and natiuitie, as though they themselues had actually committed them, is contrarie to that Ezek 18:20. the sonne shallnot beare the iniquitie of the father.

U. Obiect. But how shall they be pronounced just, who being come to yeares of discretion, yet have no good works, as Lazarus, and the theefe upon the crosse, who liuing leudly all his life long, was converted at the last gaspe? Ans. That Lazarus had no good works, whereby he might be declared just, it cannot be proved: the contrarie rather may be gathered out of Scripture: and that the good theefe had no good works, it is flit against the text, Luk 23:40, 41. where he maks a notable confession of Christ, and rebuks his fellow, labouring to bring him to the faith, which was a memorable fact of Christian charitie. Secondly, though it were graunted that they had no good works in action; yet they were full of good workes in affection, and by these they were to be judged, God accepting in his children the will for the deede. Lazarus by reason of his extreame pouertie, and the theefe by reason of the shortnes of time which he had to liue in the world, could not be plentifull in good workes, thereby to give sufficient testimonie of their unfained faith: yet God accepts a man according to that which he has, and not according to that which he has not, accepting the will for the deede, as he accepted the willingnes of Abraham to sacrifice his sonne, as though he had sacrificed him indeede. Gen. 22.

VI. Obiect. God does not proportionate the reward to the worke, because he does reward works which are finite & temporall, with infinite and eternall punishment. Ans. Sinne being considered in respect of the act, as it is a transient action, is finite. But in a threefold confideration, it is infinite. First, in respect of the obiect against whome it is committed: for being the offence of an infinite Maiestie, it does deserue infinite punishment: for if he that clippes the Kings coyne, or defacs the Kings armes, or counterfaitet[•] the broad seale of England, or the Princes priuie seale, ought to die as a traytour, because this disgrace tends to the person of the Prince: much more ought he that violates the law of God, die the first and second death, seeing the breach thereof does not onely tend to the defacing of his own image in vs, but to the person of God himselfe, who in euery sinne is contemned, and dishonoured. Secondly, sinne is infinite in respect of the subiect. For seeing that the soule is immortall, and that the guilt of sinne and the blot together, doe staine the soule, as the crim[•]in or ska[•]let die, the silke or the wooll, and can no more be seuered from the soule, then spots from the Leopard: it remains that sinne is infinite in durance, and so deserus eternall punishment. Thirdly, it is infinite in respect of the minde, desire, and intent of the sinner, whose desire is still to walke on in his sinnes, and except God should cut off the line of his life▪ neuer to give ouer sinning, but to runne on in infinitum, committing of sinne euen with greedinesse.

Thus having the meaning of the words, let us come to the doctrine and use. There be two principal reasons which hinder men from being beneficial and liberal to the ministry. The first is, because they think all is lost that is bestowed that way. The second is, because they are afraid lest themselves should want. To both which the Apostle makes answer in this place, comparing our beneficence in the upholding, maintaining, countenancing of the ministry to seed, to teach us that as the husbandman does sow his corn in the ground, never fearing the loss thereof, but hoping for a greater increase: not doubting his own want, but assuring himself of greater plenty. So we in sowing the seeds of good works, must never dream of loss, or cost, considering the more we sow, the more we shall reap: we must never fear want, seeing we shall receive a hundredfold (Mark 10:30). If men could be persuaded of this, that the time of this life is the seedtime; that the last judgment is the harvest; and that as certainly as the husbandman which sows his seed looks for increase, so we for our good works, a recompense to the full; O how fruitful should we be, how plentiful, how full of good works? But the cursed root of infidelity, which is in every man by nature, does dry up the sap of all God's graces in us, and make us either bad, or barren trees, either to bring forth sour fruits of sin, or no fruit at all, but to become unprofitable both to ourselves and others. For the reason why men are so cold in their liberality, so fruitless, so unprofitable, is, because they do not believe the promises of God, that he is true of his word, that whatever they give to the poor, or the ministers of his word, they lend to the Lord, and whatever they lay out, the Lord will restore to them again (Proverbs 19:17). For if they were as well persuaded of a recompense at the last day, as the husbandman is of a harvest, they would be more frequent in duties of charity, and more plentiful in good works, than commonly they be.

Further let it be obserued, that though these words be but generally expoūded in the verse folowing, where the Apostle says, He that sows to the flesh, shall of the flesh reape corruption▪[•]e that sows to the spirit, shall of the spirit reap life euerlasting: yet are they more particularly and distinctly set downe elswhere in Scripture: as 2. Cor. 9▪ 6. He that sows sparingly, shall reape sparingly, and he that sows liberally, shall reape liberally: that is, the haruest shall not onely be answerable to the seede, and the reward to the worke; but greater or lesse according to the quantitie, and qualitie of the worke. For euery man shall receive his reward according to his proper labor. 1. Cor 3:8. For the more the husbandman sowes, the more he does vsually reape (except God blow upon it, in cursing the land, as he did the Israelites who sowed much, and gathered but little) and the lesse he sows the lesse shall his croppe be. Euen so, the more plentifull we are in sowing the seedes of good workes, the more we shall reape: and the more sparing we are, the lesse shall our haruest be. Hence I gather. First, that there are seuerall degrees of punishmentsin Hell, according to the greatnes and smalnes of sinnes: for some sinnes are but as mo[•]es, others as beames, Matth. 7. 4. some as gnats, others as camells, Matth. 23. 24. and therefore some shall be beaten with many stripes, some with few, and it shall be easier for them of Sodo[•] and Gomortha at the day of judgment, then for them of Capernaum. Secondly, that there are sundrie degrees of glorie and felicitie in heauen, proportionall to mens works: for all men doe not sow alike, neither are their workes equall; but have sund[••]e degrees of goodnes in them, and therefore there are answerable degrees of glorie wherewith they are to be crowned. This truth is taught elsewhere more plainly, as Dan 12:3. They that be wise shall shine as the brightnes of the firmament: and they that turne many to righteousnes, shall shine as the starres for euermore. Therefore as there is a greater brightnes in the starre, then in the firmament; so there shall be greater glorie in one then in another. 1. Cor 3:8. Euery man shall receive his reward, according to his own labor, therefore seeing all mens labors are not alike, their reward shall not be alike. This is further confirmed by the parable of the talents, Luk. 19. where the master of the seruants does proportionate his wages to their worke, making him that had gained with his talent, fiue talents, ruler ouer fiue cities, him that had gained te[•], ruler ouer tenne. And whereas it may be said, that all the labourers in the vineyard, received an equall reward, namely, a pennie; as well as those that wrought but an houre, or those that bare the burden, and heate of the day. I answer, it is true of essentiall glorie, all the elect shall have equall glorie: but it is not true of accidentall glorie, therein all shall not equall. Take sundrie vessels of divers bignesse, and cast them in to the sea, all will be filled with water, though some receive a greater quantitie, others a lesse: So, all shall have fulnesse of glorie; that is, the same essentiall glorie: though in respect of accidentall glorie, some shall have more, and some lesse. Secondly, the scope of the parable is not to shewe the equalitie of glorie, in the world to come; but that they which are first called, ought not to insult ouer their brethren, which are not as yet called, seeing they may be preferred before them, or (at the least) made equall with them. It remains therefore for a conclusion, that there shall be degrees of glorie in heauen, as there are degrees of torments in hell, and that as mens labors differ in goodnes, so their rewards shall be different in greatnesse. Nowe mens labors differ in goodnesse, three waies; in the kinde, in the quantitie, and in the qualitie. In the kind; in that some are more noble in their kinde, some more base; as to cure the maladies of the soule is a more excellent worke in it kinde▪ then to cure the diseases of the bod[•]e: and therefore it has a greater degree of glorie prom[••]ed. Dan 12:3. They that turne many to righteousnes, shall shine as the starres for euermore. In the qualitie, or manner, in that some are done with greater loue, some with lesse: some with greater zeale, some with lesse: some with greater care and conscience to discharge our duties, some with lesse: now, those that are performed with greater loue, zeale, care, and conscience, shall [•]ece[•]ue a greater reward: tho[•]e that are done with lesse, a lesser: for so is the promise, Euery man shall receive his wages according to his own labor. 1. Cor 3:8. In the quantitie, in that some labor but an houre, others beare the burden and hea[•]e of the day, and so according to the greatnes or s[•]alnes of their paines, they shall have a greater or lesser reward. He that had so carefully emplo[•]ed his talent, that he gained with it ten others, was made ruler ouer ten cities: and he that had taken lesse paines, and gained bu[•][••]ue, was made but ruler ouer fiue, that is, had his reward; yet a lesse reward, sutable to his worke.

Further, as God does reward the good workes of his seruants, according to the kind, the quantitie▪ and qualitie: so he rewards sinnes not onely according to their degree (as we have heard) but also in the same manner, according to the nature and qualitie of the sinne. 2. Thess 1:16. It is a just thing with God to recompence tribulation to them that trouble you. Thus he threatns that to the froward he will shew himselfe froward. Psal 18:26. And, he that shedds mans blood, by man shall his blood be shedde. Gen 9:6. And, all that take the sword, shall perish by the sword. Matth. 26. 52. And, he that stopps his eares at the crie of the poore, shall crie to the Lord, and he will not heare him. Pro. 21. 13. And, judgment mercilesse shall be to him that shewes nomercie. Iam. 2. 13. And, Woe be to you that spoilest, and wast not spoiled, and doest wickedly, and they did not wickedly against you: for when you shalt cease to spoile, you shalt be spoiled: and when you shalt make an ende of doing wickedly, they shall doe wickedly against you. Esa 33:1. For with what judgment men iudg[•], they shall beiudged, and with what measure they mere, it shall be measured to them againe. Matth. 7. [〈◊〉]. Neither does God barely threaten this, but he does it in deede; in handling sinners in their kind. Gen 2:17. Because you have eaten of the tree, cursed is the earth for your sake, in sorrow shalt you eate of it all the daies of your life. Thus God punished the filthie Sodomites in their kind, in that, for their burning lust he rained upon them fire and brimstone from heauen. Gen 19:24. Nadab and Abihu censing with strange fire, were consumed with fire from heauen. Numb. 10. 1, 2. The like may be said of Adonibezek, for as he caused seuentie Kings hauing the thumbs of their hands, and of their feete cut off, to gather crummes under his table, so the Lord rewarded him. Iud. 1. 7. As Agags sword made women childlesse, so his mother was made childlesse among other women, being hewen in peeces before the Lord in Gilgal. 1. Sam 15:33. Thus God punished the adulterie and murther of Dauid: for as he defiled an others mans wife, so his own sonne Absolom defiled his wiues in the sight of all Israel, 2. Sam 10:22. & his murther in slaying Vriah by the sword of the childrē of Ammō, in that the sword did neuer depart frō his house. 2. Sam 12:10. Because the Grecians accoūted preaching foolishnes: it pleased God (as a fit & just punishment of this their sin) by the foolishnes of preaching to save thē that believe. 1. Cor 1:21. Thus as Chrysost. has obserued, the rich glutton was met with in his kind: for wheras he would not give Lazarus a crumme of bread to slake his hunger, god would not give him a droppe of water to coole his thirst, Luk. 16. and therefore he says, Hieme non seminavit misericordiam, venit aestas & nihil messuit. Thus he punishs spirituall fornication, with bodily pollution, because the Israelites went a whoring from God, therefore their daughters became harlots, and their spouseswhores. Hos 4:12, 13. And this is verified in the Church of Rome at this day: for as he gaue vp the heathen to reprobate minds, by reason of their idolatrie; so has he given them vp, as we may see in their vncleane cloysters; their Sodomiticall Stewes, their beastly brothelhouses, and the like. So they that delight in looking at the rednesse of the wine, shall have red eies, as a punishment of their sinne. Pro. 23. 30. Thus God punished the pride of the women of Jerusalem: for in stead of a sweete savor, there was a stinke, in stead of agirdle, a rent, in stead of dressing of the haire baldnes, in stead of a stomager, a girding of sackecloth, and burning, in stead of beautie. Esa 3:24. And thus the Lord shut vp euery wombe of the house of Abimelech, because of Sara Abrahams wife. Gen 20:18. Thus the wise man says, Because the Israelites worshipped serpents which had not the use of reason and vile beasts, the Lord sent a multitude of vnreasonable beasts among them for a vengeance, that they might know, that wherewith a man sinns, by the same also shall he be punished. Wisd. 11. 13. And this manner of punishing sinners in their kinde, Iob acknowledgs to be most just, when he says, If mine heart have been deceiued by a woman, or if I have laid waitean the dore of my neighbour: let my wife grind to another man, and let other men bow downe upon her. Iob 31. 10, 11.

Use. First, here we see the justice of God in awarding the last sentence, nay his bounty and severity: his bounty, in recompensing men above their deserts; his severity, in punishing sinners according to their deserts. For as he will deny anything in justice that denied to Dives a drop of water to cool his tongue (Luke 16:24-25), so he will recompense anything in mercy, that will recompense a cup of cold water (Matthew 10:42). This integrity in judgment without partiality is signified by the white throne (Revelation 20:11), and it serves as a pattern and example for all judges and magistrates to follow, in laying judgment to the rule, and righteousness to the balance (Isaiah 28:17), that is, in hearing causes impartially, and determining equally, examining them (as it were) by line and square, as the mason or carpenter does his work. The Greeks placed Justice between Leo and Libra, thereby signifying that there must not only be courage in executing, but also impartiality in determining. The Egyptians express the same by the hieroglyphical figure of a man without hands, winking with his eyes; whereby is meant our uncorrupt judge, who has no hands to receive bribes, nor eyes to behold the person of the poor, or respect the person of the rich. And before our tribunals we commonly have the picture of a man, holding a balance in one hand, and a sword in the other, signifying by the balance just judgment, by the sword, execution of judgment. For as the balance puts no difference between gold and lead, but gives an equal or unequal weight to them both, not giving a greater weight to the gold for the excellence of the metal, because it is gold, nor a lesser to the lead for the baseness of it, because it is lead: so they were with an even hand to weigh the poor man's cause as well as the rich. But it is most notably set out by the throne of the house of David, mentioned (Psalm 122:5), which was placed in the gate of the city toward the sunrise: in the gate, to signify that all which came in and out by the gate of the city might impartially be heard, the poor as well as the rich, and might have access and regress, to and from the judgment seat. Toward the rising of the sun, in token that their judgment should be as clear from corruption, as the sun is clear in his chief brightness.

Secondly, this refutes the common opinion of the Schoolmen, who as they truly affirm that God rewards his elect above their desert, so they erroneously teach that he punishes the reprobate less than they have deserved. For God pours upon the wicked, after this life, the full vials of his wrath, punishing them in the rigor of his justice, without all mercy, not only according to their works, in regard of the nature and quality, but in respect of the measure and quantity.

Lastly, this doctrine seriously considered and thought upon, that we shall drink such as we brew, reap such as we sow, and that men shall have degrees of felicity, or misery, answerable to their works, answerable to the kind of their work, to the quantity and quality thereof; will make us more careful to avoid sin, and to be more plentiful in good works, than if with the Papists, we should teach justification by works.

Again, in that every one shall reap as he sows, that is, shall be rewarded not according to the fruit and success of his labor, but according to his labor, be it more, or less, better or worse: it serves (first of all) to comfort the ministers of the word, which are set over a blind ignorant people, who are always learning and never come to the knowledge of the [reconstructed: truth]: they must not be discouraged, though after long teaching there be little knowledge or amendment; after much pains, little profiting; but rather a coldness, a backwardness, a declining in all sorts and degrees. They must remember, that if their Gospel being delivered with such simplicity, with such assiduity, with such evidence and demonstration of the Spirit, be [reconstructed: hid, as it is] hid to them that perish, in whom the God of this world has blinded the minds of the unbelievers, that the glorious Gospel of Christ should not shine to them (2 Corinthians 4:3-4). Besides, let them consider that though they seem to labor in vain, and to spend their strength in vain, and that their words take no more effect than if they were spoken in the wind: yet, that their judgment is with the Lord, and their work with their God (Isaiah 49:4), remembering that God will give to every man according to his work, according to the kind, the quantity, the quality thereof: and not according to the fruit, or success of his work.

It may serve also as a cordial to every man that is painful and faithful in his calling, though never so base and servile, as to a shepherd which watches his flock, or a poor drudge that attends upon his master's business: he is to comfort himself with this, that though he see no great good that comes by his labor and travel, yet if he be obedient to him that is his master according to the flesh in all things, not with eye-service as men-pleasers, but in singleness of heart, serving God and whatever he does, doing it heartily as to the Lord, and not to men: let him know, and assure himself, that of the Lord he shall receive the reward of inheritance (Colossians 3:22-24). And the promise is more general (Ephesians 6:5): Know you, that whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free.

It serves further, as a comfort against inequality, whereas the wicked flourish in all manner of prosperity, and the godly lie in contempt and misery; for the time shall come, when every one shall reap even as he has sown. When God will punish the sins of the reprobate with eternal torment, according to their deserts; and crown the good works of his servants, with an eternal weight of glory, above their desert: for piety shall not always go unrewarded, neither shall impiety always go unpunished, for as the Psalmist says, The patient abiding of the righteous shall not perish forever. And again, doubtless there is a reward for the righteous, doubtless there is a God that judges the earth (Psalm 10:18; Psalm 58:11).

Again, this condemns the damnable opinion of atheists, who think all things come to pass by nature, or fortune; and that doomsday is but a dream: and that stick not to say, It is in vain to serve God, and what profit is it, that we have kept his commandments; and that we have walked humbly before the Lord of [reconstructed: hosts] — as though good works should never be rewarded, nor sin punished: although the Lord has said, Behold I come quickly, and my reward is with me, to give to every one as his works shall be (Revelation 22:12).

Besides, it meets with the practice of those men, which sow nothing but cockle, and yet expect a crop of wheat: or nothing but darnel, and yet look to reap a barley harvest: that is, such as sow nothing but the cursed seeds of a damnable life, and yet look to reap the harvest of eternal life: for as a man sows, so shall he reap: such as he brews, such shall he drink; every one shall eat the fruit of his own ways, and be filled with his own devices (Proverbs 1:31).

It does further detect the folly of those which loaded the ship of their soul, with nothing but faith, resting in carnal presumption upon a vain opinion of faith, and never caring for good works: against whom Saint James writes (James 2:14), What avails it, though a man say he has faith, when he has no works? Can the faith save him? 20. Will you understand, O you vain man, that faith which is without works is dead? We must therefore sow the seeds of good works in this life, if after this life we look to reap the harvest of eternal life: and give all diligence by good works to make our calling and election sure, that as it is sure in itself in God's unchangeable decree (2 Timothy 2:19), so we may make it sure to us (2 Peter 1:10), and so lay up in store a good foundation against the time to come, that we may obtain eternal life (2 Timothy 6:19).

Lastly, it crosses the wicked conceit and imagination of those men, that sing a requiem to their souls, in promising to themselves an impunity from sin, and an immunity from all the judgments of God, notwithstanding they go on in their bad practices; and all because God does not immediately take vengeance on them for their sins. For they do not consider, that their sins are as seeds, which must have a time to grow in, before they come to maturity; but being once ripe and full-eared, let them assure themselves, God will cut them down with the sickle of his judgments, as we read (Genesis 15:16). They remember not what the Lord says by Jeremiah, that he will not weary himself with following after these wild donkeys, used to the wilderness, which snuff up the wind by occasion at their pleasure, and none can turn them back, but will seek for them, and find them in their months, that is, when their iniquity shall be at the full, the Lord will meet with them.

8. For, he that sows to the flesh, shall of the flesh reap corruption: but he that sows to the spirit, shall of the spirit reap life everlasting.

Here Saint Paul specifies that in particular, which before he had delivered in general, namely, what he meant by sowing, and reaping. And this he does by a distribution, or enumeration of the kinds of sowing, and reaping: showing, that there are two sorts of seeds which men sow in this life, good and evil. Two kinds of sowers, spiritual men, and carnal men. Two sorts of ground, in which this seed is sown; the flesh, and the spirit. Two sorts of harvests, which men are to reap according to the seed; corruption, and life: as Paul says, If you live after the flesh, you shall die: but if you mortify the deeds of the body, by the spirit, you shall live (Romans 8:13). These two sorts of harvests being answerable to the seed: corruption and death, being the harvest of the seed sown to the flesh: life and immortality, of that to the spirit.

Tacianus the heretic, and author of the sect of the Encratites, does gather from this and the like places, that marriage is in itself simply evil, because it is a sowing to the flesh. To him we may adjoin the Pope's holiness Syricius, who reasons after the same manner, to prove that priests ought not to marry, because, says he, they that are in the flesh cannot please God (Romans 8:8), where he condemns all marriages as unclean both in the clergy, and the laity (Distinct. 82). Understanding, as though Paul should speak properly of seed and of the flesh — but worthily was Tacianus's opinion confuted, and he condemned for a heretic: for the Apostle speaks not of the works of nature, but of corrupt nature which overturns the divine order which God set in nature, in the creation. Besides, the Apostolic writer says, that marriage is honorable among all men; not the first only, but also the second, third, etc., and among clergy men, as well as others: and therefore the marriage bed being undefiled, that is, being used in holy manner, is no sowing to the flesh, but to the spirit, as Popish doctors are enforced to confess. Lastly, Paul says not He that sows to the flesh, shall of the flesh reap corruption: but, he that sows to his flesh, etc. Now no man, except he be worse than a brute beast, does abuse himself by sowing to his own flesh (as Jerome says upon this place). Others, by sowing to the flesh and spirit, understand the following after the fruits of the flesh and of the spirit, mentioned in the former chapter, verses 19-22. But this exposition cannot stand in this place; because the illative particle (for) in the beginning of the verse, shows evidently, that these words depend upon the former, as an exegesis or exposition thereof, where Paul spoke not generally of all, but particularly of those works which serve directly to uphold the ministry.

By sowing to the flesh therefore the Apostle means nothing else, but to liue in the flesh, to walke in it, to take pleasure in it, to followe the desires of it, and to fulfill the lusts thereof. More plainely; it is wholly to give and add ct a mans selfe, to the pleasures, profits, honours, and preferments of this life, and to spend himselfe, his strength, and wit. in compassing of them, hauing little or no respect of the life to come, howe he may compasse the rich purchasse of the kingdom of heauen: which who so dos, shall reape nothing at the haruest, but corruption: that is, shall have for his reward, eternall death, vnderstanding by corruption, the corruption of good qualities, not of the substance. On the contrary, to sowe to the spirit, is to liue in the spirit, and to walke according to the spirit, and to mortifie the deeds of the flesh by the spirit, & to doe those things, which otherwise we would neuer doe, if we were not mooued and ledde by the spirit, as to bestowe a mans goods, his labor, and trauell, his strength, his wit, and all, in those things that may further true religion and pietie, with relation to eternall life: which whosoeuer does, shall reape life euerlasting, as a just recompence of his worke, according to the mercifull promise of God.

Here sundry objections are to be answered, for the clearing of this text. First, the Papists reason thus, Works are seeds: but seeds are the proper cause of the fruit: therefore good works are the proper cause of eternal life, and not faith only. So that as there is a hidden virtue in the seed, to bring forth fruit: so is there a dignity in good works, to merit eternal life. Answer: First, as in a parable, so in a similitude, whatever is beside the scope and drift thereof (as this their dispute is), proves nothing. The scope of the similitude is this, that as he which sows wheat, shall reap wheat: so he that sows to the spirit, shall of the spirit reap life everlasting; and as he that sows tares, shall reap nothing but tares: so he that sows to the flesh, the cursed seeds of a wicked life, shall of the flesh reap nothing but corruption: and as he that sows plentifully either of these, shall reap a plentiful harvest of either of them: so he that sows the seed of a godly or wicked life, in plentiful manner, shall reap a plentiful increase, either of misery, or felicity. When the Papists therefore reason thus: Seeds are the cause of the fruit, and have in them a hidden virtue, whereby they grow, and bring forth fruit: therefore good works are the proper cause of life, and have a dignity and excellence in them, whereby they are worthy of eternal life: they miss the drift, and intent of the Apostle, and so conclude nothing. Besides, this their collection, and discourse, is contrary to their own doctrine. For they teach that good works are meritorious by merit of congruity: which may be understood 3 ways — either in regard of the dignity of the work alone; or in regard of the promise of God alone, and his divine acceptance: or partly in regard of the dignity, and excellence of the work; partly in regard of the promise of God. Now albeit some of them hold, that good works do merit in respect only of God's promise, and merciful acceptance, as Scotus, Ariminensis, Durandus, Vega, Bunderius, Coster, and the like: others, in respect partly of their own worthiness, partly of God's promise, and acceptance, as Bonaventure, Biel, Driedo, [reconstructed: Clingius], Jansenius, Bellarmine, etc., it being the common received opinion among the Schoolmen (as B[illegible]ldius witnesses): yet none of them (excepting only Cajetan) affirm that they are meritorious only in regard of the dignity of the work: which notwithstanding the Rhemists, and others, labor to prove out of this similitude, urging the analogy between seed and good works, contrary to the current and stream of their own doctors. Thirdly, I answer that good works are seeds, yet faith is the root of these seeds: and in that good works are made the seeds of eternal life, it is to be ascribed to God's merciful promise, not to the merit of the work: for in that we, or our works, are worthy of the least blessing, it is more of God's mercy, than our merit. Fourthly, the Apostle shows only who they are that shall inherit eternal life; and the order how life is attained: but not the cause, for which it is given. It will be said, not only the order, but the cause is set down, as it may appear by the antithesis: for as sowing to the flesh, is the cause of destruction, so sowing to the spirit, is the cause of eternal life. Answer: It is true in the one, but not in the other. For first, sins or works of the flesh, are perfectly evil, as being absolute breaches of the law, and deserve infinite punishment, because they offend an infinite majesty: whereas works of the spirit, are imperfectly good, having in them wants, and imperfections, (there being in every good work a sin of omission), coming short of that perfection that is required in the law: they being good, and perfect, as they proceed from the Spirit of God; imperfect, and vicious, as they come from us. Even as water is pure, as it proceeds from the fountain: but troubled, as it runs through a filthy channel; or as the writing is imperfect, and faulty, as it comes from the young learner; but perfect, and absolute, as it proceeds from the scrivener which guides his hand. So that if God (setting aside mercy) should try them by the touchstone of the word, they would be found to be but counterfeit. And if he should weigh them in the balance of his justice, they would be found too light. Secondly, there is a main difference between the works of the flesh, and the works of the spirit, in this very point; in that the works of the flesh, are our own works, and not the works of God in us: and so we deserve eternal death, by reason of them, they being our own wicked works: whereas good works, proceed not from us properly, seeing we are not sufficient of ourselves to think any good thing as of ourselves (2 Corinthians 3:5), but from the Spirit of God, who works in us both the will and the deed; and are his works in us: therefore being not ours, we can merit nothing by them at the hands of God. Thirdly, observe that it is not said, he that sows to the spirit shall of that which he has sown reap life everlasting, but, shall of the spirit reap life everlasting. Where we see the Apostle attributes nothing to our works, but to the grace of God's Spirit. Lastly (Romans 6:23), the Holy Spirit puts manifest difference between the works of the flesh, and of the spirit, in respect of merit, when he says, The wages of sin is death: but eternal life is the gift of God. He says not, that eternal life is the reward of good works, but the gift of God: now in the reward of sin, there is merit presupposed: in the gift of eternal life, nothing but grace, and favor.

Obiect. II. God gius eternall life according to the measure and proportion of the worke. v. 7. As a man sows, so shall he reape. 2. Cor 9:6. He that sows sparingly shall reape sparingly, and he that sows liberally, shall reape liberally. 1. Cor 3:8. Euery one shall receive his proper wages according to his own labor. Therefore in giving eternall life, he has no respect of the promise or compact, but of the dignitie and efficacie of the worke. Ans. Fulnes of glorie, called by Schoolemen essentiall glorie, is given onely for the merits of Christ, in the riches of Gods mercie, without all respect of workes. Accidentall glorie, (when one has a greater measure of glorie, an other a lesse, as when vessels of vnequall quantitie cast into the sea, are all filled, yet some have a greater measure of water, some a lesse) is given, not without respect of works: yet so as that it is not given for workes, but according to workes, they being infallible testimonies of their unfained faith in the merits of Christ. If it be said, that eternall life is given as a reward, meritoriously deserued by good works, because it is said, Come you blessed; for I was hungrie, and you gaue me meate. Matth. 25. I answer, it is one thing to be just, an other thing to be declared and knowne to be just. We are just by faith, but we are knowne to be just by our works: therefore men shall be judged at the last day, not by their faith, but by their workes. For the last judgment serus not to make men just that are vniust, which is done by faith, but to manifest them to the world what they are in deede, which is done by workes. Men are often compared to trees in Scripture. Now a tree is not knowne what it is, by his sappe, but by his fruit: neither are men knowne to be just by their faith, but by their workes. Indeede a tree is therefore good, because his sappe is good: but it is knowne to be good, by his fruit. So, a man is just, because of his faith, but he is knowne to be just by his good works: therefore seeing that the last judgment must proceede according to euidence that is upon record (for the bookes must be opened, andmen must be judged of those things, that are written in the bookes) all must be judged by their workes, which are euident and apparent to the view of all men, and not by their faith, which is not exposed to the sight of any. And hence it is that the Scripture says, we shall be judged according to our workes, but it is no where said, for our good workes. Gregorie says, God will give to euery one according to his workes: but it is one thing to give accordingto workes, an other thing, for workes. For works are no way the cause of reward; but onely the common measure, according to which God gius a greater or lesser reward. Take this resemblance. A King promiss vnequal rewards to runners, (the least of which would equall the riches of a kingdome) upon condition, that he which first comms to the goale, shall have the greatest reward; the second the next, and so in order. They hauing finished their race, the King gius them the reward according to their running. Who would hence but childishly inferre, that therefore they merited this reward by their running? And whereas they vrge that text, Matth. 25. Come you blessed—, for I was hungrie, and yee fedde me. I answer, first, that the word [for] does not alway signifie a cause, but any argument or reason takē from any Topick place: as Rom 3:22, 23. The righteousnes of God is made manifest to all and upon all that believe. For there is no differēce: for all have sinned, & are depriued of the glorie of God. Where sinne is no cause of the righteousnes of faith, but onely an antecedent, or adiunct, common to all men. So when we say, This is the true mother of the child, for sheewill not have it divided. There [for] does not implie the cause, as though her refusing to have it divided, did make her the true mother of it: but onely the signe, that shee was the true mother indeed. Secondly, be it granted that it implis the cause, yet not the meritorious cause: for good workes are said to be causes of eternall life, not as meriting, procuring, or deseruing any thing at the hands of God, but as they are the kings high way to eternall life, God hauing prepared good works, that we should walke in them. If a King promise his subiect a treasure hid in the topp of a steepe and high mountaine, upon condition that he clime and digge it out: his climing and digging, is the efficient cause of enioying the treasure, but no meritorious cause of obtaining it, seeing it was freely given. If it be further said, that the word [for] does here signifie the cause, as well as in the words following. Goe you cursed.., for I was hungrie and you gaue meno meat: seeing our Sauiour Christ speaks after the same māner of the reward of the godly, and punishment of the wicked. I ans. The paritie of the reason, stands in this, that as by good works we come to eternall life, so by wicked works, we runne headlong to perdition. The dissimilitude is this, that euil works are not onely the way, but also the cause of death: good workes are the way, but not the cause, as Bernard says, they are via regni, non causa regnandi.

Objection 3. Here God promises eternal life to good works: therefore good works merit eternal life. Answer. There is a double covenant, legal, and evangelical. In the legal covenant, the promise of eternal life is made to works. Do this and live. If you will enter into life, keep the commandments. But thus no man can merit, because none can fulfill the law. In the evangelical covenant, the promise is not made to the work, but to the worker, and to the worker, not for the merit of his work, but for the merit of Christ, as Revelation 2:20: Be faithful to the end, and I will give you the crown of life — the promise is not made to fidelity, but to the faithful person, whose fidelity is a sign that he is in Christ in whom all the promises of God are yes and Amen, that is, most certain and infallible. Secondly, if anything be due to works, it is not of the merit of the work, but of God's merciful promise. Augustine says, God made himself a debtor, not by owing anything, but by promising. Thirdly, no reward is due to works of regeneration, upon compact and promise: first, because we are not under the covenant of works in which God does covenant with us upon condition of our obedience: but under the covenant of grace, the tenor of which covenant runs upon condition of the merits of Christ apprehended by faith. Secondly, though we were under the legal covenant, yet we merit not, because our works are not answerable to the law. Lastly, whereas the pillars of the Romish church teach, that the promise made upon condition of performing the work, makes the performer to merit, is very false. This is not sufficient to make a meritorious work: it is further required, that the work be answerable and correspondent in worth and value, to the reward: as if one shall promise a thousand crowns to him that will fetch a little water out of the next well; it is debt indeed in the promiser, but no merit in the performer; because there is no proportion between the work and the reward.

Objection 4. Sowing to the spirit, is a good work, and reaping eternal life, the reward: but reward presupposes merit: therefore sowing to the spirit, does merit eternal life. Answer. There is a double reward, one of favor, another of debt (Romans 4:4): To him that works, the wages is not counted by favor, but by debt. So says Ambrose, There is one reward of liberality and favor: another reward, which is the stipend of virtue, and recompense of our labor. Therefore reward signifies generally any recompense, or any gift that is bestowed upon another, whether it be more or less, whether answerable to the work or not, whether upon compact, or otherwise: for the Scripture makes mention of reward, where there are no precedent works, as Genesis 15:1: Fear not Abram, I am your exceeding great reward, that is, your full content and happiness. Psalm 127:3: The fruit of the womb is a reward, that is, a blessing, and a free gift of God. In this sense (I grant) eternal life is a reward. Yet it is no proper reward, but so called by a catachresis, which yet is not an intolerable catachresis (as Bellarmine either ignorantly or maliciously affirms) but easy and familiar; for in the phrase of the Scripture, eternal life is called a reward, in a general signification, when it is used absolutely, and not relatively, to signify the end of any thing: and so the Hebrew word which signifies a heel, signifies also a reward, because it is given when the work is ended: and eternal life has this resemblance with a reward, in that it is given at the end of a man's life, after that his travail and warfare is ended. Thus the Greek words which signify a reward and an end, are used indifferently one for the other. 1 Peter 1:9: Receiving the end of your faith, the salvation of your souls, that is, (as Beza has fitly translated it,) the reward of your faith: for to translate it, the end of your faith cannot agree to the word receiving, for we receive not an end, but a reward. Thus reward signifies a free gift, or free remuneration, as when the master gives his servant something for his faithful service (though done upon duty) when he owes him not thanks, much less reward. Luke 17:9: [reconstructed: Does he thank that servant], because he did that which was commanded to him? I think not. Thus God gives us eternal life, not because he is bound in justice so to do, (for he owes us neither reward, nor thanks, for our labor, because when we have done what we can, we have but done our duty, verse 10.) but because his goodness, and merciful promise made thereupon, does move him to it. And yet eternal life is called a reward, because it does as certainly follow good works, as though it were due. And, good works are mentioned in the promise, because they are tokens that the worker is in Christ, for whose merit, the promise shall be accomplished. And it is further called the reward or fruit of our faith, (as here the harvest) because it is the way and means of obtaining it.

2. Eternal life is called a reward of good works, not causally, as procured by them, but consequently, as following them. For although it is given properly for the merit of Christ apprehended by faith: yet it is given consequently as a recompense of our labors: as an inheritance is given to the heir, not for any duty or service, but because he is the heir: yet by consequence it is given in recompense of his obedience. He that forsakes father and mother — shall receive a hundred fold more in this life, and in the world to come eternal life (Mark 10:29-30).

3. Reward does not always presuppose debt, but is often free, for whereas it is said (Matthew 5:46): If you love them that love you, what reward shall you have? It is thus in Luke 6:34: What thanks shall you have? By which we see that reward does not always signify due debt, but thankful remembrance, and gracious acceptance.

4. (Colossians 3:24) Eternal life is called the reward of inheritance, whereby is signified, that it is not given, for our works, but because we are the sons of God by adoption. Bellarmine answers, that it may be both a reward, and an inheritance: a reward, because it is given to laborers upon compact: an inheritance, because it is given to none, but those that are children. But the word [Greek text] translated reward, signifies a gift freely given without respect of desert, it being all one with [Greek text], as Basil teaches upon Psalm 7.

5. The Scripture teaches that God gives rewards four ways. First, he gives a reward of due debt, in respect of merit: thus he gives eternal life, as a reward due not to our merits, but to the merits of Christ: for none can merit at the hands of God, but he which is God. Secondly, he gives a reward, in respect of his free and merciful promise, and thus he rewards only believers. Thirdly, he gives rewards to hypocrites, unbelievers, heathens, etc., being neither bound by his own promise, nor by their merit, when they perform the outward works of the law, and lead a civil life conformable thereto, as when Ahab humbled himself before the Lord (1 Kings 21). And this God does to the end he may preserve human society, and common honesty, and that he may testify what he approves, and what he dislikes. Lastly, he gives good success in enterprises, and attempts, according to his own decree, and the order of divine providence: which metaphorically is called a reward (Ezekiel 29:19-20), because it has a similitude thereunto, as when wicked men through ignorance, do that wickedly, which he has justly decreed shall come to pass, suffering them to fill their houses with the spoil of the poor, which they have for their work, as a man has wages for his honest labor. Thus the spoil of Judea, is called the hire or reward given to Tiglath-Pileser for his Syrian war (Isaiah 7:20), and thus the spoil of Egypt, is said to be wages given [reconstructed: Nebuchadnezzar], for his service against Tyre.

Further, let us here observe the different manner of speech which the Apostle uses, in speaking of the flesh and of the spirit. Of the former he says, He that sows to his flesh, etc. Of the latter, He that sows to the spirit, not to his spirit, by which is signified, that whatever good a man does in being beneficial to the ministry, in furthering the Gospel, etc., he does it not by any goodness that is in himself, but by the Spirit of God, who in every good motion works in us the will, and in every good action, the deed (Philippians 2:13). Therefore no man ought to flatter himself in this respect, or to think highly of himself, as though he had attained an extraordinary measure of sanctification, either for desiring, or effecting anything that is good: seeing, whatever good thing is in us, is the gift of God, as Jerome says. On the contrary, whatever evil a man does, he does it of himself, God being neither the author, the furtherer, nor the abettor thereof.

Again, we hence learn that all unregenerate persons, are sowers to the flesh, because that before their conversion they do nothing but those things that are pleasing to the flesh: so that dying in that estate, they can reap nothing but corruption: therefore it hence follows that philosophers, heathens, and all mere civil, and natural men, being such as never sowed to the spirit, shall reap nothing but corruption, death, and condemnation, contrary to the opinion of some ancient, and modern writers.

Further, observe here, that though there be some that are neutrals in religion, lukewarm gospelers, halting between two opinions, such as are neither fish nor flesh; yet in moral duties, there are no neutrals, nor mediators: for all men are ranked into one of these two ranks, either they are sowers to the flesh, or to the spirit.

Here also we see who are true worldlings indeed; to wit, such as mind earthly things, in spending themselves, their strength, and wits, upon the world, having all their care for it, and all their comfort in it: in the meantime, having little or no taste of the joys of the world to come, because they make their Paradise here upon earth, and never look for any heaven after this life. As also who are spiritual men, namely, such as walk in the Spirit, who though they live in the world, in these houses of clay, yet are not of the world, because they set not their affections upon it, but have their conduct in heaven, where Christ sits at God's right hand (Philippians 3:20).

This serves first of all, to discover to us our own estate, whether we be indeed carnal, or spiritual: for if we sow to the flesh, that is, be always poring, and digging in the earth with the mole, setting our affections upon it, not referring the blessings of God, to his glory, and the furtherance of the Gospel, but to serve our own corrupt desires: we are fleshly minded, (though we pretend this, and that, and protest never so much) and continuing in this estate, we can expect nothing but the harvest of death and condemnation. Whereas on the contrary side, if we savor the things of the Spirit, by setting our affections upon them, and seeking those things that are above, again and again lifting up our hearts by secret groans and ejaculations, for the enjoying of them, we are spiritual men, and shall undoubtedly in due time reap the harvest of eternal life.

Secondly, this reveals the paucity of spiritual men, even where the Gospel is professed: and how the world swarms with multitudes of carnal, and fleshly minded men. For as in former times before the flood, they ate, they drank, they bought, they sold, they planted, they built, that is, wholly addicted and devoted themselves to these things: so in these latter days (which our Savior Christ prophesied should be a counterpart of the former) the multitude generally in every place do wholly employ and spend themselves, in thinking, in desiring, in talking, in seeking, in following of worldly things, seldom (God knows) or never minding the kingdom of God, or the righteousness thereof, nor practicing the Apostle's rule, so to use the world as though they used it not (1 Corinthians 7:31).

Againe, here we see how the wisdome of God is counted follie, among worldly wise men: and how the wisdome of the world is foolishnes before God. For if a man sow to the spirit, in not following blind reason, nor corrupted affection, nor fashioning himselfe to the guise of the world, nor seeking his own good so much as the good of others, but denying himselfe, forsaking all (in his affection) for the Gospel of Christ, and contemning this temporal trash, in regard of the heauenly treasure; he is accounted in the world but a foole: whereas God accounts him truly wise: for he is the wise merchant man who hauing found a pearle of great price, went and sold all that he had, and bought it. Matth. 13. 46. For the lesse he lais vp for himselfe upon earth, the more he treasurs vp for himselfe in heauen: and though he seeme to sowe upon the waters, yet after many daies he shall finde it againe. Whereas they that minde nothing but the world, in sowing to the flesh, are reputed wise and prouident men: when as God accounts them starke fooles: You Foole, this night shall they fetch away your soule, and thē whoseshall those things be which you have prouided? and then it follows, So is he that gathers riches to himselfe, and is not rich in God. For the more they treasure vp riches, the more they treasure vp to themselues wrath against the day of wrath. Rom 2:5. and fatte themselues against the day of slaughter. Iam. 5. 5.

Lastly, we are here warned to take heede of the Deuills sophistrie. It is a notable policie, one of the cunningest stratagemes the Deuill has, in good things commanded, to seuer the meanes from the ende: and in euill things forbidden, to seuer the ende from the meanes He labours to seuer the means from the ende, by perswading a man that he may come to the ende though he neuer use the meanes, that he may reape eternall life, though he neuer sow the seedes of the spirit in this life. But we must know, that as he which runns not at all, can neuer gaine the garland: he which labours not in the vinyard, the labourers wages: he that neuer sowes, can neuer reape. So he that runns not in the race of Christianitie, shall neuer attaine the crowne of happines, and felicitie: he that labours not in the Lords vineyard, the recompence of reward: he that in this life sows not to the spirit, shall neuer after this life reape life euerlasting. For we may not dreame of a good haruest, without a good seede time, of sowing nothing to reape something, or sowing tares to reape wheate. Againe, he seuers the end from the meanes, by perswading men that they may use the meanes and neuer come to the end, that though they sow to the flesh, yet they shall not reape corruption. Thus he perswaded Eue, that though shee did eate of the forbidden fruit, yet shee should not die the death, in fact shee should not die at all, but her eyes should be opened, and she should be as God himselfe, knowing good and euill. But we are to be vndoubtedly resolued of this, that God has linked with an yron chain, the pleasure of sinne, and the punishment thereof: that as he that follows a riuer, must needes at length come to the Sea: so he that followes the course and streame of his sinnes, must needes come at the length to the gulfe of eternall destruction.

9 Let vs not therefore be wearie of well doing: for in due season we shall reape, if we faint not.

In these words, the Apostle expounds the fift generall rule appertaining to all sorts of men: and in it he ascends from the hypothesis to the thesis, that is, from the particular, to the generall, shewing that we ought not to faint in any good course, either in doing good to them that labor among vs, and are ouer vs in the Lord, and admonish vs; nor yet in being beneficiall to others. And this verse depends upon the former, (as the word therefore does implie) by way of necessarie illation, and consequence: for seeing that they which continue in well doing, in sowing to the spirit, shall of the spirit reape life euerlasting, v. 8. therefore no man ought to be wearie of well doing. It consists of two parts: of a rule, or precept, in the former part of the verse, Let vs not therefore be wearie of well doing: and a reason of the rule, or a motiue to incite vs to the performance thereof, in the latter part: for in due season we shall reape, if we faint not. In the rule, the Apostle speakes that plainely, which in the former verses he had delivered more obscurely: for here he expounds himselfe, what he meant by sowing to the spirit, namely, doing of good, or (as it is in the next verse) doeing of good to all, which may also appeare by that which follows, we shall reape, if we faint not, that is, we shall reape the fruit of that which we have sowne to the spirit, if we faint not: therefore to sow to the spirit, is nothing els, but to doe good. Now, by well doing, the Apostle means not onely the outward worke, whereby our neighbour is furthered, helped, relieued; but the doing of it also in a good manner, and to a good ende; so, as it may be a good worke indeede, not onely profitable to our neighbours, and comfortable to our selues, but acceptable to God. This is a most necessarie precept: for most men are soone wearie of a good course, like to these Galatians, who beganne in the spirit, but being wearie of that walke, turned aside, and made an ende in the flesh. Gal 3:3. Like Ephraim and Iudah, whose goodnes was as a morning cloud, and as the morning dowe which vanishs away. Hos 6:4. This wearisomnes in well doing has seased upon the most: euen upon all drowsie professours, (which are the greatest part,) as may appeare by this, in that some, if they be held but a quarter of an houre too long, or above their ordinarie time; are extreamely wearie of hearing the word. And as for duties of mercie, and liberalitie, putting vp iniuries, and tolerating wrongs, they are readie to make an ende as soone as they begin. And as for Prayer and thanksgiuing, and other parts of the worship of God, most men say in their hearts with the old Iewes, what profit is it that we keepehis commandements, and that we walke humbly before the Lord of hosts? Malach. 3. 14. in fact they count it a wearines to them, and snuffe thereat. Malach. 1. 13. Hence it is, that the Holy Ghost is so frequent in stirring vs vp to the performance of all good duties, with alacritie, and chearefulnes, and so often in rousing vs from that drowsines and deadnes, wherewith we are ouerwhelmed. Luk 18:1. Our Sauiour Christ propounds a parable to this ende, to teach vs, that we ought alwaies to pray, and not to waxe faint. Eph 3:13. I desire (says Paul) that you faint not at my tribulations. 2. Thess 3:13. And you, brethren, be notwearie in well doing. And so in this place, Let vs not therefore be wearie of well doing.

Nowe the reasons which make men so wearie of wel doing, are in generall these three. First, the strength of the flesh, which euen in the regenerate is like the great gyant Goliah, in comparison of poore Dauid. Secondly, the weakenesse of the spirit, and spirituall graces. Thirdly, the outward occurrences, and impediments of this life. In speciall they be these. First, men by nature are wolues one to another. Esay. 11. v. 6. and so they continue, til this woluish nature be mortified, and renued by grace, being so farre from helping, furthering, releeuing, tollerating one another, or performing any other dutie of loue, that contrarily, they are readie to bite, and deuoure one another. Gal 5:15. Secondly, oftentimes it comms to passe, that other mens coldnesse does coole our zeale, their backewardnesse, slacks our forwardnesse. Thirdly, many thinke it a disgrace and disparagement to them, to stoope so lowe, as to become seruiceable to their inferiours. Fourthly, there are many things which discourage vs from well doing, either the partie is vnknowne to vs, as Dauid was to Naball (for which cause he would not releiue him in his necessitie:) or eise seems unworthy of our helpe, being such as through rior, harlots, lewd company, has brought himselfe to miserie and beggerie. Or such as reward vs euill for good, hatred for our good will: or such as are querulous, alwaies complaining, though neuer so well dealt withall: all which make men cold in the duties of loue. Fiftly, some there be which faine dangers and cast perils, which hinder them from doing the good they should: The slothfull person says, a lyon is in the way, &c. Lastly, the manifold occasions and affaires of this life, doe so distract the minde, as that a man is soone wearied, indeed in the best things. Besides, many see no reason why they should spend themselues, in doing good to others.

Now to all these obstacles, and pul-backs, we are to oppose the Apostles precept, Let vs not be wearie of well doing For verely, if the consideration of these small occasions, and rubbes that lie in our way, daunt and dismay vs, and so stoppe our course, we shall neuer be plentifull in good workes: we may happly put our hand to the plowe, but a thousand to one we shall looke backe againe: with Lots wife cast a long looke toward Sodom; and with the Israelites in our hearts turne againe into Egypt. For as he that obserus the winde shall not sowe, and as he that regards the cloudes, shall neuer reape. Eccles 11:4. So he that regards the ingratitude of some, the euill example of others, the manifold distractions, and occurrences of this life; and shall cast perils in carnall wisdome, of this, and that trouble, or inconuenience, that may ensue, shall neuer doe his dutie as he ought.

And assuredly, he that faints in a good course, and gius it ouer before he come to the ende, is like to the slothfull husbandman, who hauing plowed and tilled, and in part sowed his ground, gius ouer before he have finished it; and so, either the parching heate does wither it, or the nipping colde does kill it, or the foules of the aire deuoure it.

Now most men are sick of this disease, which shows the greatness of our corruptions, and that the best Christians have a huge mass or lump of sin in them, and but a spark of grace; in that they are seldom or never weary in scraping together of riches, in following their pleasures, in pursuing honors, and hunting after preferments: and yet are quickly weary in duties of piety, justice, and mercy, albeit they have an unspeakable reward annexed to them.

Well, whatever the corrupt practices of men be, let us learn our duty, to go forward without weariness, nay to do good with cheerfulness, as Paul says of himself (Philippians 3), forgetting that which is behind, and endeavoring himself to that which is before. Let us consider that it is the property of a liberal mind, to devise liberal things, and to continue his liberality (Isaiah 32:8). Neither is this all, not to be weary, or to persist and continue, but we must proceed on from strength to strength, and bring forth more fruit in our age (Psalm 92:14), as the church of Thyatira, whose works were more at the last, than at the first, for which she is worthily praised by our Savior Christ (Revelation 2:19). It was the motto of Charles the fifth, Plus ultra, and it ought to be every Christian's motto to strive to perfection, and as the Apostle exhorts us, To be steadfast, immovable, and not to make stay there, but to be abundant always in the work of the Lord (1 Corinthians 15:58). And that we may do this indeed, we must set this down as a certain conclusion, that we will not recoil, nor give back, come what will come: and withal we must labor to quicken our dull and drowsy spirits, to gird up the loins of our minds, to strengthen our weak hands, and our feeble knees, by public and private exercises of reading, prayer, meditation, conference, etc.

Thus much of the rule: now follows the reason of the rule, or the motive to encourage us to the performance of this duty, for in due season we shall reap, if we faint not, as if he should say more fully, thus, Let us be assured of this, that continuing and increasing in well doing, our labor is not lost, nor spent in vain (1 Corinthians 15:58). For though we imagine that we labor in vain, and spend our strength in vain (as the Prophet speaks) yet our work is with the Lord, and our labor with our God (Isaiah 49:4). And albeit we may seem to ourselves and others to cast away our goods in being beneficial to some, and (as the wise man speaks) to sow upon the waters; yet after many days we shall find them again (Ecclesiastes 11:1). In the motive there be three things contained. First, the reason itself, which is a promise of reward: We shall reap. Secondly, the circumstance of time, when this harvest shall be reaped: we shall reap in due season. Thirdly, the condition that is required on our parts, that we may reap: if we faint not. Of these in order, and first of the reason or promise itself.

Whereas the Apostle to the end we may not be weary of a good course, does encourage us to proceed on, by setting before our eyes the promised reward, I gather, that we may encourage, animate, and excite ourselves to the performance of all good duties, by the consideration of the heavenly harvest which we are to reap, and the crown of glory we are to receive after this life; as the husbandman does sow in hope that he shall reap: and though seed time be painful and costly to him, yet he gives not over for all that, but comforts himself with the expectation of the harvest, which will fully repay his cost, and recompense his labor. That this is a truth, it may appear by sundry arguments: by precept, by promise, by practice, by reason. For precept: It is the commandment of Christ we should make us friends of unrighteous mammon, or of the riches of iniquity, that when we shall want, they may receive us into everlasting tabernacles (Luke 16:9).

For promise, besides this place (which is very pregnant to the purpose) Paul exhorts servants that whatever they do, they would do it heartily, as to the Lord, and not to men, knowing that of the Lord they shall receive the reward of inheritance (Colossians 3:23-24). And generally whatever good thing a man does the same shall he receive of the Lord, whether he be bond or free (Ephesians 6:8). He that forsakes father and mother, etc., for Christ's sake, shall receive a 100 times more in this life, and in the world to come life everlasting (Matthew 19:29). These and the like promises were to no purpose, if it were not lawful for us to look to the reward, and if we might not by considering of it, incite and stir up ourselves, to greater alacrity in the course of Christianity, in making us more fervent and frequent in the duties of piety.

Thirdly, it may be proved by the practice of the saints of God: Abraham was contented to forsake his native country at the command of God, and to dwell in a strange land, yea and that in tents, because he looked for a city having a foundation, whose builder and maker is God (Hebrews 11:9-10). Moses esteemed the rebuke of Christ greater riches than the treasures of Egypt, because he had respect to the recompense of reward, verse 26. Christ (whose example is without all exception, being exemplum indeficiens as the Schoolmen speak) did sweeten the bitterness of the cross with the consideration of the glory which a little after he was to enjoy, for so the Apostle says, that for the joy that was set before him, he endured the cross, and despised the shame (Hebrews 12:2). The Colossians are commended by the Apostle, for that they continued, and increased, in faith to God, and love to man, for the hope's sake that was laid up for them in heaven (Colossians 1:5). And Paul shows this to have been the practice, and to be the duty of all the saints of God, so to run that they may obtain (1 Corinthians 9:24).

Lastly, it may be proved by reason. For first, that which is the end of our actions, ought to be considered by us, as a means to stir us up to the attaining of this end: therefore seeing the end of our faith, and hope, is eternal life (Romans 6:22), you have your fruit in holiness, and the end everlasting life (1 Peter 1:9): Receiving the reward of your faith, the salvation of your souls. Therefore we may, indeed we ought to cast our eyes upon it, and to direct all our actions for the attaining of it. Secondly, if the laborer works, not in regard of the common good only, but also with respect of his wages: he that runs a race, to attain the garland: if the husbandman sets and sows, plants and plows, in hope to reap a harvest, and to receive some fruit of his labors: It is lawful for Christians also to do good in regard of eternal reward, for that is the Apostle's reason (1 Corinthians 9:25): They that try masteries abstain from all things, that they may obtain a corruptible crown: but we for an incorruptible. It is Saint James his reason (James 5:7-8): as the husbandman waits for the precious fruit of the earth, and has long patience for it, until he receive the former and the latter rain; So must we be patient, and settle our hearts, for the coming of the Lord draws near, and he will recompense every man according to his works. Thirdly, if it be lawful for a man to abstain from sin, for fear of eternal punishment, and torment in hell, (as we know it is,) (Matthew 10:28), then it is lawful to do good, in hope of eternal reward. It will be said, that it is the property of a mercenary hireling to look for reward. I answer, it is the property of a hireling to look only, or principally for his hire, either not minding the glory and honor of God, or less respecting it, than his own private advantage; so that when the hope of his gain is gone, he leaves his charge, and flees away: like the Popish Monks, who were right hirelings indeed: for they minded nothing but their own commodity, according to the old saying, No penny, no Pater noster. But to look to the recompense of reward in the second place, after the glory of God, the performance of our duty, and discharge of a good conscience, is no property of a hireling; seeing God has promised to give to them which by continuance in well doing, seek glory, and honor, and immortality, eternal life (Romans 2:7).

By this that has been said, we may see the impudence of the Rhemists, who in their marginal notes upon (Luke 14:1), (Hebrews 11:26), and (Revelation 3:5), do notably slander us and our doctrine, in averring that we teach, that no man ought to do good in respect of reward: the like may be said of Cardinal Bellarmine, Bintfeldius, and others. For this is our constant doctrine, that we may, and ought, to stir up our dullness to all cheerfulness, in the discharge of our duty, by setting before our eyes the reward which is promised. Yet so, as that we ought not only, nor principally, to respect the reward: for the zeal of God's glory, the care and conscience we have to discharge our duty, ought rather to move us to be plentiful in good works (in lieu of thankfulness to God for the riches of his mercy) than the greatness of the reward; seeing we ought to do our duty, though there were no heaven, no hell, no reward, no punishment, no Devil to torment, no conscience to accuse; the very love of God ought to constrain us (2 Corinthians 5:14). And here we must with thankfulness acknowledge the endless love and mercy of God towards us, seeing that, when he might exact strict obedience without any promise of recompense for our labor: in fact, when he might shiver us in pieces with his iron scepter, yet as Ahasuerus did to Queen Esther, he holds out his golden scepter to us in the preaching of the word, that we might lay hold of it, and by it apprehend eternal life. Indeed it pleases him to win us by gifts, to incite us by rewards, to allure us by promises, in giving his word, that if we give we may look to receive (though not for our merits, yet through his mercy:) if we bestow transitory goods, we shall receive a durable substance. If a cup of cold water, God's kingdom (Matthew 10:12).

The second general point, is the circumstance of time, when we shall reap, to wit, in due time. This due time may be understood in part of this life: for godliness has the promise of this life, as well as of the life to come, and the works of mercy have been even in this life recompensed to the full. The widow of Zarephath for entertaining the Prophet Elijah, was miraculously sustained in the dearth: the meal in her barrel did not waste, and the oil in her cruse did not diminish (1 Kings 17:16). And so the Shunammite for the like kindness showed to the Prophet Elisha, being barren, obtained a son: and when he was dead, she obtained him to life again (2 Kings 4), as the widow of Zarephath did hers at the prayer of Elijah (1 Kings 17:23). For as God does always give to his children in this life the first [reconstructed: firstfruits] of his Spirit: so he does often give them the firstfruits of their labors, as a taste of their future felicity, and an earnest of that happiness which after they shall fully enjoy. Our Savior Christ says, he will reward them a hundredfold in this life (Matthew 19). But this due time is properly meant of the life to come, which has two degrees, the first is at the day of death, when the soul enters into happiness: the second, at the day of judgment, when both soul and body (being reunited) shall be put in full possession of eternal glory, and felicity: for then they shall be rewarded according to their works; not so much as a cup of cold water which they have given to relieve the Saints of God, but shall be recompensed to the full (Matthew 10:42).

Use. Seeing God has set down a set and certain time when we are to reap, it is our duty with patience to expect it, as the husbandman does; who having sowed his field does not look for a crop the next day, or week, or month: but patiently expects the harvest, that he may receive the precious seed of the earth. For he is too unreasonable, who having sowed in September, looks for a crop in October: he must wait for the month of August, till the harvest, and in the meantime endure storm and tempest, wind and weather, snow and rain, hail and frost. So we must sow our seed, and sow plentifully, still expecting the fruit of our labor with patience, till the great harvest come, the great day of retribution, in which God will separate the wheat from the chaff; gathering the one into his garners, and burning up the other with unquenchable fire (Matthew 3:12). Let us consider the example of God, who does patiently expect, and (as I may say) waits our leisure when we will turn to him, that he might have mercy upon us (Isaiah 30:8). He waits at the door of our hearts, and stands knocking to be let in (Revelation 3:20). Nay he calls to us standing without, Open to me my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks with the drops of the night (Song of Solomon 5:2). Woe to you Jerusalem, will you never be made clean? when will it once be? (Jeremiah 13:27). More particularly, God's waiting and expecting is set down in Scripture by sundry degrees. First, he waits all the day long (Isaiah 65:2): I have stretched out my hand all the day long, to a disobedient and gainsaying people. Secondly, forty days together, Yet forty days, and Nineveh shall be destroyed (Jonah 3:4). Thirdly, all the year long, as the husbandman does; I looked for grapes, and lo wild grapes (Isaiah 5:4). Fourthly, he expects our amendment, many years together (Luke 13:7): Behold, these three years have I come and sought fruit on this fig tree, and find none. Fifthly, the Lord suffered the manners of the Israelites forty years in the wilderness (Psalm 95:10; Acts 13:18). Sixthly, the long suffering of God (as Peter says, 1 Peter 3:20) did patiently expect the conversion of the old world, all the while the Ark was in preparing for the space of a hundred and twenty years. Seventhly, he expected the Canaanites, and Amorites, for the space of four hundred years, yea he suffered all Gentiles to wander in their own ways, and in the vanity of their mind almost for three thousand years together (Acts 14:16). Now if God be so patient in expecting our amendment from day to day, from year to year; we ought to be patient in expecting the accomplishment of his promises day after day, and year after year, as we are commanded (Habakkuk 2:3): Though the vision tarry, yet wait for it, for it shall surely come, and shall not stay: and though it be long before we reap any fruit of our labors, yet let us with patience expect it, for in due season we shall reap, if we faint not. For, if God wait upon us, not for his own good, but for ours; what a shame is it, that we will not wait upon him, in tarrying his good leisure, for our own good? The dumb and senseless creatures may set us to school in this point: for they expect with a fervent desire to be delivered from the bondage of corruption, into the glorious liberty of the sons of God (Romans 8:19-20), and as the word signifies, they expect with a longing desire, even with thrusting forth their heads, as the poor prisoner that is condemned does, who again and again puts forth his head out of the window, in a continual earnest expectation of the gracious pardon of the Prince. It is our part therefore to wait as David did, who says of himself (Psalm 69:3): I am weary of my crying, my eyes fail me while I wait for my God. For if we give over our patient expecting, and faint in our minds, seeking to anticipate this due time, this period which God has prefixed in his unchangeable will, (more immutable than the laws of the Medes and Persians) a thousand to one but we run for help, either to the witch of Endor, as Saul did (2 Samuel 28), or to the wizard of Pethor, as Balak did (Numbers 22), or to the sorcerer and figure-caster of Babel, as Nebuchadnezzar did (Ezekiel 21:21), or if all these fail, (as commonly they do) we either break out into open blasphemy, as the king of Israel did (2 Kings 6:33): Behold this evil comes of the Lord, should I attend on the Lord any longer? Or in the depth of discontent, we play the desperate part of Razis, and lay violent hands upon ourselves (2 Maccabees 14:41).

The third thing to be considered, is the condition required on our part, that we may reap in due time; set down in these words, if we faint not. The words in the original are thus: we shall reap in due time not fainting: which may be (and are by some) taken in a double sense: either as a promise, or as a condition. As a promise, thus, If we be not weary of well doing, we shall reap in due season without all fainting and weariness, either to the body, or mind, that is, we shall reap with all joy and comfort, as it is (Psalm 126:5-6): They that sow in tears, shall reap in joy: and they that went weeping and carried precious seed, shall come again with joy, and bring their sheaves with them. As a condition, that if we continue constant in well doing to the end without fainting, we shall reap in the time that God has appointed: and in this sense it is to be taken in this text, to wit conditionally, as it is well translated, if we faint not.

We are further to consider that there is a double fainting, one of the bodie, another of the minde. The bodily fainting which comms by labor, and toyling, is not here meant, seeit dos nothing impeach the goodnesse of the worke, (it is an argument rather of the soundnesse and sinceritie thereof:) but the spirituall fainting is that which is to be seared, because it maks our labor all in vaine. And this spirituall fainting is two fold: the first is, the slaking and remitting some what of our course, and this has, and dos befall the Saints of God, as we may see in the example of the Church of Ephesus, which left herfirst loue. Apoc 2:4. indeed all the saints of God have their turbida intervalla, troubled and distempered fits, sometime in the full, sometime in the wane, sometime zealous and forward in the seruice of God, sometime againe heauie and backeward, &c.

The second is such a fainting & languishing, that we cleane give ouer our course, of which Paul speakes, 2. Cor 4:16. therfore we faint not, but though our outward men perish, yet the inward man is renewed daily. And the author to the Hebrewes, we must consider Christ, who endured such speaking against of sinners, least we should be wearied, and faint in our soules. Heb 12:3. And againe, ver. 5. Despise not the chastening of the Lord, neither faint whē you are rebuked of him. This fainting is meant in this place.

Whereas Saint Paul says we shall reape, if we faint not, he signifis, that we must perseuere and continue to the ende, otherwise we cannot looke to reape the haruest of eternall happinesse. It is nothing but constancy and continuing in well doing, that dos crowne all our good works. Be constant (says our Sauiour Christ to the church of Smyrna, Apo. 2. 10.) and I will give you the crowne of life▪ Jerome says, It is the propertie of true vertue, not to beginne well, but to ende well. Paul blams these Galatians for beginning in the spirit and ending in the flesh: and Christ shewes what a shame it is to him that beginns to build and cannot finish it: it is as good neuer a whit as neuer the better: in fact his condition is better that never began, then that of Iudas, whose end was worse then his beginning. Leuit. 3. 9. the taile of the sacrifice was commanded to be offered upon the altar, by which was signified, that in euery good worke we must not onely begin, but continue in it to the end, and sacrifice the ende of it to God, as well as the beginning: otherwise we loose our labor, and misse our reward, therefore Saint John bidds vs looke to our selues, that we loose not thethings which we have done, but that we may receive a full reward. 2. Ioh. v. 8. The labourers in the vineyard came at sundry times, some in the morning, others at the third, others at the sixt, and ninth, others at the twelfth houre of the day, yet none received the labourers wages, but those that continued in the worke to the ende, Matth. 20. God is Alpha and Omega, and therfore requirs a good ende, as well as a good beginning, and it is our dutie not onely to obey the commandement of Christ, venite ad me, come to me, Matth. 11. 28 but that also, manete in me, abidein me, Ioh. 15. 4. for he onely that continus to the ende shall be saved. Matth. 24. 13.

Further, whereas the Apostle says, we shall reape, if we faint not. It may be demanded, whether the Saints doe so faint at any time, that they finally fall away? To which demaund I answer in a word, that they doe not, in fact they cannot totally and finally fall from grace. For first, if any thing should make them fall away, it is sinne; but they cannot sinne, because the seede of regeneration and grace remains in them. 1. Ioh. 3. 9. And though the Church sleepe, yet her heart waks, Cant. 5. 2. And if any thing make them faint, it is affliction and persecution, but these and all other crosses worke together for the best to them that loue God, Rom 8:28. And therefore these are no hinderances but furtherances rather to their salvation. Secondly, they are built and founded upon the promise of God, I will put my spiritinto their hearts, so that they shall not depart from me. Ierem. 32. 40. Therefore Christ does so preserue them by his power, preuent them by his grace, guard and guide them by his spirit, that they shall neuer fall away, and that none shall plucke them out of his hand. Ioh. 10. I adde further, that they are built upon the trus and fidelitie of his promise, God is faithfull and wil not suffer you to be tempted above that you be able, but will give the issue with the temptation, that you may be able to beare it. 1. Cor 10:13. Thirdly, upon the prayer of Christ, who praied that they might be kept from euill. Ioh. 17. 15. that they might be one in the Trinitie, as he in the father, and the father in him. v. 21. that they may be with him, and see his glorie. v. 24. Now Christ was alway heard in that which he praied for. Ioh. 11. 42.

Lastly, upon the life of Christ, which is communicated to all his liuing members, Gal. 2. v. 20. When Christ which is their life shall appeare, then shall they also appeare with him in glorie. Coloss. 3. 4. Quest. If they cannot altogether faint and fall away, why does the holy Ghost make a doubt of it, as though they might? Ans. It is the will of God to mooue vs to perseuerance, and to stirre vp our dulnesse by such speeches, that we should not be wanting to our our selues in the use of the meanes.

10. While we have therefore time let vs doe good to all men, but specially to them which are of the houshold of faith.

In these words the Apostle dos iterate the conclusion propounded in the sixt verse, as also in the ninth verse immediately going before; that we should doe the good we can, while we have time; and withall he dos illustrate it both by the obiect to whome we must doe good, and by the circumstance of time, howe long we must continue therein. And herein he answers a secret demande, which might be made upon the former rule, for whereas it might be thought that the Gentiles which professe not the same religion with vs, were to be neglected, or at least, not so respected (as we reade, Act. 6. v. 1. the Gretians were neglected of the Ebrewes in their daily ministerie) the Apostle answers, that we must not restraine our boūtie and goodnesse onely to those that are of the same religion with vs, but enlarge it to all, We must doe good to all men, but specially to them of the houshold of faith.

In the words we may consider three things First, the dutie it selfe, Let vs doe good Secondly, the obiect or persons to whome we must doe good, which is laid downe comparatiu[•]ly, we mustdoe good to all, but specially to those that are of the houshold of faith. Thirdly, the circumstance of time, when and how long we are to doe good, whilest we have time; of these in order, and first of the dutie.

This generall dutie of doing good is recommended to vs by sundrie arguments. The first may be taken from the maine ende and scope of a mans life in this world, which as Paul signifis in this place, is nothing else but to doe good: and this doing of good stands in three things: the first concerns God, in praysing, magnifying, and adoring his holy name. Dauid had an eie to this ende, when he desired to liue for no other ende, but that he might praise God, O let my soule liue and it shall praise you. The second concerns our selues, in seeking the kingdome of God, and the righteousnesse thereof, by making our calling and election sure by good, 2. Pet 1:10. This ende of a mans life Salomon intimats, when he says, Let vs heare the end of all; feare God and keepe his commandements, for this is the whole dutie of man. Eccles. 12. v. 13. The third concerns our brethren, in doing good to them so farre forth as possibly we can in the compasse of our calling: for it is the ende of euery mans calling, in seruing of men to serue God; and this is that which Paul vrgs in this place, to be beneficiall to all.

The second may be taken from the example of God himselfe. We must doe good to them that hate vs, that we may be thechildren of our heauenly father. Matth. 5. v. 44, 45. For we are more conformeble to God in doing good to others (it being an essentiall propertie in God to doe good to euery man, seeing that euery creature does drinke, or at least taste of the sweet cuppe of Gods goodnesse. Psal. 145. v. 9.) then in receiving good from them: for he receius nothing from vs, as Dauid says, My goodnesse reaches not to you, Psal. 16. v. 2. To the exāple of God we may add the exāple of godly kings. The cheifest praise and commendation of Hezekiah, and Iosiah, is noted by their goodnesse. Concerning the rest of the acts of Hezekiah and his GOODNESSE, they are written—2. Chron. 32. 32. Concerning the rest of the acts of Iosiah & his GOODNESSE, doing as it was written in the Lawe of the Lord, beholde, they are written—2. Chron. 25. 26, 27. And this excellent name of goodnesse or bountifulnesse, was (as it may seeme) by the Lawe of nations, ascribed to Princes and Potentates, in that it best beseemed them, as in name, so in the vertue it selfe, to expresse the divine nature of God by, and therefore they were called [〈 in non-Latin alphabet 〉], that is, bountifull benefactors, or gratious Lords. Luk 23:25.

The third is drawne from testimonie, divine, and humane. Our Sauiour Christ says, It is a blessed thing to give, rather then to receive. Act 20:3. that is, to doe good, rather then to receive good. Nazianzen says, that a man does resemble good in no propertie so much as in doing good. And the heathen Orator Demosthenes could say, that doing of good, and speaking the truth, makes vs most like to God himselfe.

But to consider this more particularly. Goodnes is threefold. Preseruing, Vniting, Communicating: in all which particulars we are to practise this dutie. And first, for the preseruing goodnes: we must doe good not onely to our selues, but to others also, in labouring to keepe and preserue them from the contagion of finne, from falling from grace, or backsliding from their holy profession, by all good meanes, as by good example, and by gratious speeches seasoned with salt, &c. as Barnabas did, who comming to Antioch and seeing the grace of God that was giuenthem, was glad, and confirmed them therein, exhorting them that with purpose of heart they would cleaue to the Lord. Act 11:22. and for this cause (as I take it) it is added, v. 23. that he was a good man, and full of the holy Ghost, and faith.

The Vniting goodnes, is likewise to be practised, in setting men at Vnitie, in reconciling those that are at variance, in making peace and amitie, where there is nothing but enmitie and dissention: for, for this cause Christ calls peace-makers, the children of God. Matth. 5. 10. because herein they liuely resemble the goodnes of God their heauēly father, as any sonne does resemble any qualitie or propertie in his naturall father: for he maks men to be of one minde in one house. Psal. 67.

The Communicating goodnes (being especially vnderstood in this place) has foure degrees. First, for temporall things we must communicate to the necessities of the Saints, Rom 12:13. And for spiritual blessings we must remēber the saying of Peter, Let euery man as he has received a gift so minister the same to others as good disposers of the manifold grace of God. 1. Pet 4:10.

Secondly, we must be plentifull in the workes of mercie, not contenting our selues with this, that we are beneficiall to some in releeuing them in their wants and necessities: but we must be rich in good workes. 1. Tim 6:18. Charge them that are rich in this world, that they be not high minded, that they doe good, and be rich in good works, readie to distribute and to communicate. We must be like Tabitha (or Dorcas) who cloathed the poore with the garments which shee made at her own proper cost and charges, Act 9:39. and for this cause the holy Ghost gius this testimonie of her, that shee was rich or full of good works & almes which shee did. v. 36. like to the vertuous woman, Prou. 31. 20. who opens the palme of her hands to the poore, and stretched out her hands to the needie: like Iob, of whome it is said that the loynes of the poore blessed him. Iob. 31. 20.

Thirdly, we must be much in goodnes (as the Scripture speaks of God) that is, abundant in goodnes, in communicating to others abundantly those blessings which the Lord has stored vs withall: not onely in louing our brethren, for which the Thessalonians are commended, that their loue one towardes another did abound; but in a liberall supplying of their wants, as Paul exhorts the Corinthians, that as they did abound in faith and loue, so they would abound in rich liberalitie. 2. Cor 8:7. as good Obadiah did, in spending his liuing, and venturing his life, in hiding an hundred of the Lords Prophets, from the furious rage of wicked Iesabel. 1. King. 18. 13.

Lastly, we must be exceeding or superabundant in goodnes; in exceeding measure (if it may be) in doing good: like the poore widow who had rather want her selfe, then be altogether wanting in contribution to the treasurie of the Lords Temple: and therefore though it was but two mites which shee cast into the Corban, yet Christ preferred it before all the rich mens offerings being put together, in that they gaue of their superfluitie, but shee of her penurie, cast in all that shee had, euen all her liuing. Luk 21:4. It is well said by S. Ambrose: We must releeue the wants of others according as we are able, and sometimeeuen above our abilitie, as Paul witnesss of the Corinthians to their great commendation, that to their power, & beyond their power, they were willing, 2. Cor 8:3.

Further, in doing good, we must obserue these rules. I. We must doe good of that onely which is our own: for we may not cut a large and liberall shine of another mans loafe (as the common saying is) we may not steale from one, to give to another: or deale vniustly with some, that we may be mercifull to others: or robbe Peter, to cloath Paul. The Lord abhorrs euen burnt offering, if it be of that which is gotten by rapine and spoile. Esa 61:8. and hence it is that Dauid would not offer burnt offering without cost, of that which was not his own. 1. Chron. 21. 24.

II. We must doe good with chearefulnes and alacritie, for God lous a chearefull giuer. 2. Cor. 9. Ambrose says fitly and finely to this purpose, Well-doing ought to proceede from wellwilling:for such as your affection is, such is your action. Therefore if we give, we must doe it freely, otherwise it is no gift: for what more free then gift? therefore we may not play the hucksters in doing good, for that does most blemish the excellencie of the gift: for as Lactantius says, Danda beneficia non foeneranda.

III. We must so doe good, as that we doe not disable our selues for euer doing good; but may continue in well doing, and as the Psalmist speaks, bring forth more fruit in our age. Salomon commands that the streames of our wells should flow to others, yet so, as that the fountaine be still our own. Psal 112:5. A good man is mercifull, and lends, and will guide his affaires with judgment, that is, he will so discreetly dispose and order all his actions, as that he will keepe himselfe within his compasse; so beginning to doe good, as that he may continue: therefore the wise man says, In the house of the wise there is a pretious treasure, and oyntment, but a foolish man deuours it. Prou. 21. 20. All the disciples that were at Antioch, sent succour to the brethren which were in Iudea, in the great famine that was in the time of Claudius Cesar, yet euery man according to his abilitie. Act 11:29. for according to Pauls rule, we must not so give, that others be eased, and we our selues pinched. 2. Cor 8:13.

IIII. We must doe all the good we can possibly within the compasse of our callings, and hinder all the euill. It will be said, God (whose example we are to follow) does not all the good he can, neither does he hinder all the euill. Therefore we are not bound to doe all the good, or preuent all the euill we can. I answer, in this particular we are not to imitate the example of God, and that for three causes. First, because we are subiect to the law, You shalt not doe euill that good maycome of it. Rom 3:8. whereas God is not bound nor subiect to any Law, no not to his own law, but is above it, and has power to dispence with it. Secondly, because he is able to draw good out of euill, light out of darknes; which we cannot doe. Thirdly, because God is the Generall good, we particular. Now there is great difference between these two, for it belongs to the nature of the particular good, to procure all the good that may be simply to euery one, & to hinder all euill: whereas to the nature of the generall or universall good,[〈◊〉] things appertaine. First, that all things should be good in some measure of goodnes. Secodly, that some things should be better then others. Thirdly, that those things that are defectiue in goodnes, that is, euills, should be ordayned to the common good: as in a well ordered house, all the parts thereof are good in their kind. Secondly, some better then others, as Paul says, In a great house there are vessells of gold and siluer, of wood andstone, some for honor, and some for dishonour. 2. Tim 2:20. Thirdly, those that are destitute of goodnes, as sinkes, draughts, and other like places (seruing for base, though necessarie uses) are ordained to the common good of the whole house, which it cannot want. And therefore if the master builder (to preuent these particular euills) should leaue them out of his building, he should preiudice the common good of the whole house, which cannot be without them.

Thus much of the first part, namely the duty: Now I proceed to prosecute the second, which shows first to whom we must do good, and secondly the order to be observed therein. We must do good to all, but specially to those which are of the household of faith. Touching the first; It may seem, that some among the Galatians were of the Pharisees' mind, who thought they were bound to love their friends, but not their enemies; or of this persuasion that they were not bound in conscience to do good to the heathen among whom they lived, as being professed enemies of Christ, and open persecutors of his Church. But Paul teaches them and us another lesson, when he commands us to do good to all, suitable to that of our Savior Christ, love your enemies, bless them that curse you, do good to them that hate you, pray for them that hurt you and persecute you (Matthew 9:44). Let us consider the good Samaritan's practice: Albeit there was mortal hatred between the Jews and the Samaritans (John 4:6), yet he seeing his deadly enemy wounded and half dead, had compassion upon him; poured wine and oil into his sores, bound up his wounds, set him on his own beast, brought him to an Inn, and made provision for him; the like ought we to do, even to our enemies, as occasion shall serve (Luke 10:30). For if we must do good to our enemy's beast, his ox or ass going astray, in bringing him home again (Exodus 23:4), much more ought we to do good to our enemy himself. For the more beneficial and communicative we show ourselves to be, the greater goodness we show to be in us, as the fountain which pours forth its streams to all, and the candle which stands upon a candlestick shines to all, and not to itself being covered with a bushel.

The reasons why we ought to do good to all, (even to our enemies) are principally four. The first may be taken from the grounds of love and beneficence, which are in all men, even in the wicked themselves; now the grounds of love are specially three: the first is the image of God, which being in all men, even in profane persons in part, ought to be the lodestone of love to draw our affection to it. The second is communion and fellowship in the same nature, and therefore we ought to be beneficial to men, because they are men; and though we will not do good homini, yet we must do it [reconstructed: humanitati], as the Philosopher said. The third is participation in the death of Christ, in that all men have part in Christ as well as we (for anything we know). Secondly, God (whose example we are to follow, as has been said) is good, and bountiful to all, causing his sun to shine as well upon the bad as the good, and his rain to fall as well upon the ground of the unjust, as of the just, being kind to the unkind and to the wicked. Thirdly, we must do to others as we would they should do to us. Therefore if we being in distress would be glad to receive good at the hand of a wicked man, we ought in the like case to do good to him. Fourthly, our profession and the reward which we look for, require this at our hands, for if we do good to them only that do good to us, or if we be friendly to those only that are friendly to us, what singular thing do we? For even the Publicans do the like; and so having our reward here in this life, we can expect none other after this life (Matthew 5:47).

The second point, (which contains the order to be observed in doing good,) is laid down in these words, Let us do good to all, but specially to those which are of the household of faith. By them of the household of faith, we are to understand those which by faith are of the same family with us, namely of the same Catholic church upon earth; the house of God being often put to signify the Church of God, as (1 Timothy 3:15): The house of God is called the Church of God, the ground and pillar of truth. (Hebrews 3:2): Moses was faithful in all God's house, that is, his Church: and thus this phrase is expounded (Ephesians 2:19): You are no more strangers and foreigners, but citizens with the Saints, and of the household of God. So that by them of the household of faith, we must understand only the faithful; Indeed among men, not only children, but also manservants, and maidservants are counted to be of the family, but God accounts them only to be of his house, that are Saints by calling, and sons by faith. The rest are bastards and not sons, they are (it may be) in the house, but not of the house: for true saving faith, does characterize those that are of the family of faith; even as fanatical dreams, fantastical opinions, allegorizing of the literal sense of the scripture, denying the resurrection of the flesh, do characterize those that are of the family of love.

Having the meaning, consider the duty, which is, to do good principally to the faithful, the Saints and servants of God, that is, we must do good to them before others, and more than to others, which are not of the same family, as David says, My well-doing reaches not to you, but to the saints that are in the earth, and them that excel in virtue (Psalm 16:2-3). For it is all one as if the Apostle should have said, As it is fit and convenient, that they that are of the same family should be helpful and beneficial one to another, rather than to those that are of another family: So it is requisite that those which are members of the same body, in fact sons and daughters, brothers and sisters, having the same God for their father, the same Church for their mother, Christ for their elder brother, begotten of the same immortal seed, nourished with the same milk of the word, and looking for the same blessed inheritance: should rather be beneficial one to another, than to those that are foreigners and strangers, no way linked to them by the bond of faith.

Now the reasons why we ought especially to do good to them of the household of faith, may be these. First, because God loves all his creatures, specially mankind, most especially the faithful, upon whom he does bestow the riches of his love, yea himself also: for though God be good to all (Psalm 145:9), yet in a special sort he is good to Israel, to them that are of a pure heart (Psalm 73:1). He is a Savior of all men, specially of those that believe (1 Timothy 4:10). Secondly, because whatever is done to one of God's saints is done to him (Matthew 25:44). Thirdly, in respect of the excellence of their persons, in that they are sons of God, heirs of his kingdom, members of Christ, temples of the Holy Spirit, etc.

Further, in that all the faithful are called a household and a family, this teaches us, that as we have one bed and one board, one bread to feed upon, and one cup of which all drink: so we should have one mind and one heart, we should cleave together, and hold together: for if they of the family of love join together, why should not we which are of the family of faith hold together? If those of the kingdom of darkness combine themselves together, as it is (Psalm 2:2): The kings of the earth band themselves, and the princes are assembled together, against the Lord, and against his Christ. (Acts 4:27) Doubtless against your holy son Jesus, whom you have anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered themselves together. (Psalm 83:5-8) They have consulted together in heart, and have made a league against you; The tabernacles of Edom, and the Ishmaelites, Moab, and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines, with the inhabitants of Tyre: Ashur also is joined with them: they have been an arm to the children of Lot. How much more therefore ought the children of light to company and consort together? But the children of this world are wiser in their generation than the children of light. Nay the brute beasts may condemn us in this point: for cattle herd together, sheep flock together, fish shoal together, and (as the proverb is) birds of a feather will fly together. What a shame is it therefore for us, that are of the same family of faith, to fall out, making a rent in the coat, and a division in the body of Christ, by separating ourselves one from another, in affection of heart, and practice of life?

Again, this may minister comfort to all the faithful being under the cross, to consider that they are of God's family; and therefore need not doubt of the providence of God, but that he will provide things necessary for them; for he that provides not for his own, and specially for them of his family, has denied the faith, and is worse than an unbeliever.

Lastly, in that the faithful are called a family, it shows that they are but few, even a handful in comparison of the world; for what is a family to a country or a kingdom? Indeed I grant, if those of the family of faith, be considered by themselves, they are many (Matthew 8:11): I say to you, that MANY shall come from the East and from the West, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. Nay they are innumerable (Revelation 7:9): After these things I beheld, and lo, a great multitude, which no man could number of all nations and kindreds and people and tongues, stood before the throne, and before the Lamb, clothed with long white robes, and palms in their hands. But being compared with unbelievers, which shall be condemned, they are but few (Matthew 7:13-14): Enter in at the straight gate: for it is the wide gate and broad way that leads to destruction, and MANY there be which go in thereat: Because the gate is straight, and the way narrow, that leads to life, and FEW there be that find it. MANY are called, but FEW chosen. Here they are called a family, and a little flock (Luke 12:32), and a remnant (Romans 9:27). Let the Papists therefore brag of their universality and multitude, as much as they please, in the meantime, let not us fear to join ourselves to the little flock of Christ, and with them to go on in the straight way to eternal life.

The order which we are to obserue in doing good to others, is else where more distinctly set downe in scripture: & it stands in these degrees. First, and principally, a man must do good to those of his familie, as to wife, children, seruants. 1. Tim 1:8. If there be any that prouids not for his own, and especially forthem of his houshold, he has denied the faith, and is worse then an infidell. Secondly, after those of our familie, we must doe good to our parents and progenitors. 1. Tim 5:4. If any widow hauechildren or nephewes, let them (that is, those children or nephewes) learne first to shew godlines toward their own house, and to recompence their parents. Marke, they must first do good to their own house, and then in the second place to their parents, that is, their fathers & mothers, if they be children, their grandfathers and grandmothers, if they be nephewes. Thirdly, after the two former, we must doe good to our kinred. 1. Tim 5:8. If any prouide not for his own—he has denied the faith, &c. where by own, we are chiefely to vnderstand, those poore widowes that are neare of blood, or kinred to vs; or generally all those that are of our kinred in the flesh, who are therefore called ours, because they doe more nearely concerne vs, as being linked to vs, by the bond of nature. They that are of our kinred, are to be respected and releeued of vs in the third place, if they be of the houshold of faith; otherwise, the Saints of God, which are neither kith nor kinne to vs, are to be preferred before them. Fourthly, of strangers and forreners, we are to doe good to the faithfull before others. Fiftly and lastly, we must be beneficiall to all, whether friends, or foes, of our kinred, or strangers, of the house of God or otherwise, as God in his prouidence shall offer them to vs: for so Paul says, We must doe good to all men. It will be said, we are to loue all men alike (seeing we must loue our neighbours as our selues:) and therefore we must doe good to all men alike, not respecting the faithfull more then others. I answer, our loue of our brethren, is lesse or greater, either in respect of the obiect, in wishing a greater or a lesse good to them: and thus we must loue all men alike, in wishing to them eternall life: or in respect of the intention of our loue, in hauing a greater desire of the good of some, then of othersome: and thus we are not bound to loue, or to doe good to all alike. For as S. Barnard says, Meliori maior affectus, indigentiori maior effectus tribuendus.

This doctrine inuested with the former examples, may shame the base, seruile, and beggerly liberalitie of the common sort of men, which professe the Gospel, whose hands are tied to their purses, and their hearts locked to their chests, who are so extremely miserable, that they neither doe good to others, nor yet to themselues. Secondly, it condemns them which are so vnnaturall, that they forget all dutie to their kinred and acquaintance in the flesh. Thirdly, those who will doe good to none, but to those that have done good to them: this is right the Pharisies righteousnes, to loue our friends, and hate our enemies; the goodnes of the Publican, to lend to those of whom they look for the like. Lastly, those who are so full of the poison of malice and reuenge, that being once incensed, they can neuer, be appeased, till they crie quittance with those that offend them.

The third thing to be considered in the words is the circumstance of time; we must doe good to all, while we have time.

Here sundrie points are to be obserued.

I. If we must doe good while we have time, we must make a holy and profitable use of our time, (the rarest iewell, and greatest of all earthly treasures) because time will not alway last: and therefore we must take time while it is time, seeing time and tide will tarie for no man. Let vs consider what a shame it is, that the children of this world should be wiser in their generation then we, who professe our selues to be children of light. The mariner or sea-faring man who obserues wind and weather, taks the oportunitie of the time: the trauailer or way-faring man takes day before him, and trauails while it is light. The smith striks the yron while it is hot, for when it is cold, it is too late to strike. The Lawyer taks his time, to wit, the Terme time, for the intertaining of his clients, and following of his suits: for when the Terme is ended, his time is gone. Now it is alway Terme-time with Christians, euery present day, euen this present time, is their Terme-time: therefore if we will not shew our selues more carelesse & negligent, in fact more absurdly foolish, or desperatly madde then all men, we must take the opportunitie that is offered to do good, and use the pretious time which God in mercie affords vs, to his glorie, our comfort, and the good of others. Time and opportunitie of doing good, is hieroglyphically resembled by the head of a man that has locks of haire before, which a man may take hold of, but has none behind; whereby is signified, that when opportunitie is past, there is no possibilitie left to doe good. We must not therefore let slippe any good occasion, but take hold of it at the first, when it is offered. Hence it is that the Apostle, Eb[•]. 3. 13. bidds vs exhort one another daily, while it is called to day. And the wise man, Prou. 3. 28. Say not to your neighbour, goe and come againe, and to morrow will I giuethee, if you now have it. For he may die, and so cannot come againe, or by your delaying of him, may be discouraged from comming, or you maist be hardened against him, or maist with the rich man in the Gospel, be suddenly taken away from your riches, or your riches taken from you. Our Sauiour bidds vs walke in the light, while we have light. Ioh. 12. 35.

II. If we must doe good while we have time, we must obserue the Apostles golden rule, Eph 5:16. Redeeme the time: which is nothing els, but so to employ it, and use the benefit of it, as that we suffer it not to slippe away from vs without fruit or profit, either for sloth and idlenes, or by reason of vaine and transitorie pleasures, or other occasions of this life: but to gaine that time we formerly lost by negligence, with double diligence, indeed to redeeme it with the losse of our ease, our pleasures, our profits. And we shall the better practise this dutie, if we consider that time is short, pretious, irrevocable: it is short, and therefore to be guided by diligence: it is pretious, and therfore to be redeemed by an high estimate and account of it, in not being too lauish of it: in bestowing it upon our friends, not upon our enemies: in placing it as a Iewell in our golden age, and wearing it in our newe garments, the robes of Christ his righteousnes, and not (as a pearle in a swines snowt) in the rotten ragges of sinne and wickednes. Lastly, it is irreuocable, and therefore it is to be redeemed by taking the opportunitie thereof.

III. Paul commaunding vs to doe good while we have time, would have vs know times and seasons; to obserue the shortnes of time, to number our daies that we may applie our hearts to wisdome. The not knowing and obseruing of time, is a sinne much inueighed against by our Sauiour Christ, Matth. 16. 3. O hypocrites, you can discerne the face of the skie, and can you notdiscerne the signes of the times? Luk 12:56. whydiscerne you not this time? the Lord does preferre the very bruit beasts before his people, because they know their appointed times and seasons, whereas his people knew not the time of mercie and grace, which was offered to them. Euen the storke in the ayreknows her appointed times, the turtle, and the crane, and the swallow, obserue the time of their comming, but my people knows not the judgment of the Lord. Ier. 8. 7. And Christ threatns Jerusalem, that one stone should not be left upon another, because they knew not the time of their visitation. Luk 19:44. And verily of all follies and ignorances, this is the greatest, not to know the day of our visitation, the acceptable time, the day of salvation, when God offers mercie, by rising earely and calling vs by the ministerie of his word, and stretching out his hands all the day long. Rom. 10. v. 21. For if he stand at the doore of our hearts, and knocke by the sound of his word outwardly, by the motion of his spirit inwardly, by his threatnings, by his promises, by his iudgements, by his mercies, by his tolerance and long suffering, and yet for all that we will not open nor listen to him, we shall stand with the fiue foolish virgins, and knock at his mercie gate, and say, Lord, Lord, open to vs, when it will be too late, when heauen shall be shut against vs. Matth. 25. 11, 12. For, for this cause among others, they are called foolish virgins, because they considered not the time of the bridegroomes comming.

Here it will be saide, obseruing of time is forbidden, Gal 4:10. You obserue daies, and times, and moneths, and years, I am afraid of you, least I have spent on you labor in vaine. Ans. There is a twofold obseruing of time, good, and euill; lawfull, and vnlawfull. Vnlawfull and superstitious, is either Iewish, or Heathenish: the Iewish, and superstitious obseruation of times, is, when religion is placed in the keeping of them, in an opinion that they bind the conscience to the strict obseruing of them, as their Iubilies, feasts of the Passeouer, of weekes, of Tabernacles, Calends, new moones, &c. Heathenish, when times are obserued in respect of good, or badde successe: as when men make two vnluckie daies in euery mons, in regard of health: when they count leape-yeare ominous, as Valentinian did, who being newly created Emperour, would not come forth and shew himselfe the bissext of Februarie. Not to marrie in the mons of May. To obserue Planetarie houres, and Climactericall yeares, the Horoscope or time of a mans birth, and the position of the heauens at that time. Both these kinds are forbidden. Paul was afraid of the Galatiās, first, because they obserued daiesand moneths, & yeares, that is, Iewish ceremonies, & beggerly rudimēts. Secondly, because they obserued times or seasons, that is, heathenish superstitions mentioned before. And assuredly, besides the vnlawfulnes of this practise, it is also vaine euen in the judgment of the heathens thēselues. Alexander the great commanded the Macedonian souldiers (which had not been accustomed to fight in Iune, because it had been ominous to them) that they should call it Iuly, and so got the victorie ouer Darius. Lucullus being to fight with Tigranes upon an vnlucky day, in which Cepio was ouercome of the Cimbrians: I will (said he) make it fortunate to the Romanes, and got the victorie. And who knows not that the selfe same day has been fortunate or luckie to some (as they use to speake,) vnfortunate and vnluckie to others? The same day was Crassus slaine by the Parthians, and Pachor king of Parthia taken by Ventidius. The same day was to Pompey, the day of his birth, and the day of his death. The same day was to Fredericke the second, his coronation day, and his funerall day.

The lawfull obseruing of time is two-fold. Humane, divine, Humane is threefold, Naturall, Ciuill, Ecclesiasticall. Naturall is, the obseruing of the motion of the sunne, the moone, and the starres, whose reuolutions make times and seasons, daies, moneths, yeares: the obseruing of the foure quarters or seasons of the yeare spring, summer, autumme, winter. The Ecclipses of sunne and moone: the full moone, the wane, the change. The time of cutting of timber, of planting, sowing, &c. in obseruing whereof a great part of Astronomy, Philosophie, and husbandrie is imployed.

Ciuill is, when times are obserued in regard of pollicie, or of the good of the common wealth, as faire-times, market-times, tearme-times, &c. the spring, as fit time for Kings to goe forth to warre, 2. Sam 4:11. The keeping of Lent, fasting daies; Ember weekes, are all in a ciuill respect, for the breed of cattell, the maintenance of nauigation, and the plentie of all things.

Ecclesiasticall, when set times are obserued in the Church for order sake, without superstition, or opinion of worship: as among the Iewes the feast of Purim, Esth 9:26. the feast of the Dedication, Ioh. 10. 22. among Christians, festiuall daies: as the feast of the Natiuitie, of circumcision, of the resurrection, & ascension of Christ: these and such like solemnities, appointed for our thankesgiuing and humiliation, are not vnlawfull, if they be enioyned by lawfull authoritie, and kept in good manner.

divine is, when upon the consideration of the shortnesse and vncertainetie of our liues, we prepare our selues against God shall call vs, and so number our daies that we apply our hearts to wisedome. Psal. 90. Or, obseruing the day of Gods mercifull visitation, we take the opportunitie and use the meanes that is offered, for our conuersion and salvation. Or, obseruing the time of Gods visitation in judgment, and indignation, we hide our selues under the couert of his wings, Prou. 22. 3.

IV. Hence we learne, that there is no possibilitie of doing good or being beneficiall to others after this life, for Paul bidds vs doe good while we have time, thereby insinuating, that after death, all possibilitie of doing good is cleane cut off. The time allotted to doe good, being included within the limits of this life, The dead that die in the Lord rest from their labors, Reuel. 14. 13. Therefore no good workes are performed after this life. Paul being aged and readie to die, the tearme of his life being almost expired, says, I have finished my course, 2. Tim 4:7. which could not be truely said, if he were to performe any good workes after his death. 2. Cor 5:10. We must give account for all things we have done in the body, that is, in this life. Where it is to be obserued, that the Apostle speaking of all the workes whereof we are to give account, does confine them within the compasse of this life; therefore no workes can be done after this life be ended. Let vs heare the testimonie of the auntient Cyprian to Demetr. Quando istine excessum est nullus locus poenitentia est, nullus satisfactionis effectus. Jerome. Dum in praesenti saculo sumus, siue orationibus, sine concilijs invicem posse nos coadinvari, cùm autem ante Christi tribunal venerimus, non Iob,non Daniel, nec Noe rogare posse pro quoquam, sed vnumquemque portare onus suum. And againe, In hac vita, licet nobis quod volumus seminare: quum transierit, operandi tempus auferetur, &c. Hence I gather two things. First, that the doctrine of Purgatorie is a meere fable, because there is no time after this life be ended, left to doe good, either to our selues or others, and therefore not to worke righteousnesse, to repent, or to satisfie the justice of God, which the Popish sort say is done in purgatorie. But what should I stand to batter the paper walles of Purgatory, with the canon of the scripture, which were long agoe burnt to ashes, by the fire of the word?

Secondly, seeing all opportunitie, in fact all possibility of doing good is confined in the compasse of this life, euery man must followe the counsell of the wiseman Salomon, All that your hand shall finde to doe, doe it with all your power; for there is neither workenor inuention, nor knowledge, nor wisedome, in the graue whither you goest. Eccles 9:10. Dauid says in the graue no man will or can praise God. And this is the cause therefore Paul does so instantly vrge all men to take the present opportunitie, Beholde, now is the acceptable time: behold, nowe is the day of salvation, 2. Cor 6:2.

v. Hence we are taught to account euery day, euen this present day, as the day of death, or the day of judgment: for we must doe all the good we can while we have time, now our time is the instant, or present time, for we are vncertaine whether we shall liue till to morrow or no. Iam. 4. 14. Therfore looke what we would doe at the houre of death, if we were now at the last gaspe panting for breath, or if we did see Christ comming in the cloudes to judgment; the very same thing we ought to do euery day, with like zeale and feruencie of sp[〈…〉]t, to praise and magnifie the mercie and goodnesse of God; with like feare and trembling, to worke out our own salvation and to seeke re conciliation; with like loue and sinceritie of affection, to be beneficiall to our brethren, &c.

VI. This doctrine meets with all miserable minded mē, who hauing great meanes and opportunitie of doing good yet let slippe, or rather cut off all occasions that might induce them thereto, who in a brutish minde like to the sw[•]ne, neuer doe good, nor profit any, till their dying day. I speake not against the laudible custome of bequeathing goods to go[•]ly uses, by a mans last will and testament; but against those that doe little or no good all their life long, till the houre of death: Let these men consider, that as the late repentance of malefactours, a little before their death, is commonly but a ceremoniall repentance: so the funerall beneficence of those who give little or nothing in all their life, is vsually no free, but a formall, and extorted gift: formall, in doing as others do[〈…〉]torted, in that it is given to stoppe the mouth of an accusing conscience; The vitall beneficence is that which God accounts of, & by so much to be preferred before the other, but howe much it dos more euidently declare a more liuely faith in the prouidence of God, and a more unfained loue of our brethren. Againe, they give testimonie that they trust not in vncertaine riches, but in the liuing God. Lastly, they have the benefit of poore mens prayers, (to whome they are beneficiall,) which otherwise they should want.

7. The circumstance of time has here the force of an argument, for it enforces the exhortation much, that we should do all the good we can, and take the benefit of the opportunity, because time will not always last: the Holy Ghost in sundry places of Scripture, from the consideration of the shortness of our time, enforces the duties of faith, repentance, new obedience, as (1 Corinthians 7:29-31): And this I say brethren, because the time is short, hereafter that both they that have wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not. (Hebrews 3:7-8): Today if you will hear his voice, harden not your hearts. And verse 13: Exhort one another daily, while it is called today. The godly in all ages have practiced this duty. Peter knowing that the time was at hand, that he was to lay down his tabernacle, stirs up himself to greater diligence in his calling, and says, I will not be negligent to put you in remembrance of these things, so long as I am in this tabernacle, seeing I know the time is at hand that I must lay it down as our Lord Jesus Christ has showed me (2 Peter 1:12-14). The Church prays thus to God, Teach us to number our days, that is, so to consider the shortness, uncertainty, and vanity of our life, that we may apply our hearts to wisdom (Psalm 90:12). But wicked men's practice is clean contrary, for they take occasion upon the shortness of their time, to live as they please, to take their pleasures, and to follow the lusts of their hearts: therefore they say, Let us eat and drink, for tomorrow we shall die (Isaiah 22:13). Our life is short and tedious, and our time is as a shadow that passes away — Come therefore and let us enjoy the pleasures that are present (Wisdom 2:1, 5-6). And hence it is that some spend their time in eating and drinking, and going gorgeously, and faring deliciously every day; others in gaming, carding, dicing, rioting, reveling, and as (the term is) in swaggering, wherein they follow their father the devil, who is therefore more full of wrath, knowing that he has but a short time (Revelation 12:12). To these we may add all such idle persons, as follow no vocation, or trade of life, but day after day, and year after year, are still devising new pastimes (as they call them) to trifle the time away. These men hasten the judgments of God, and pull it upon them before God inflicts it. It is a great judgment of God for a man to be in that case that in the morning he shall say, would God it were evening, and in the evening, would God it were morning (Deuteronomy 28:67). In this case is every idle loiterer, who through idleness is weary of himself, and grieved the time passes away so slowly: and to these who do nothing, we may join them who do evil, and those also who do something else entirely, all of whom are condemned in this text, and against them Titus the heathen Emperor shall rise in judgment, and shall condemn them, because he remembering on a time as he sat at supper, that he had trifled away the day in doing nothing, said, Amici, hodie diem perdidi: Friends, I have lost this day.

You see how large a letter I have written to you with my own hand.

Here begins the Conclusion, being the third general part of this Epistle, consisting of two parts: an Insinuation, in verse 11, and a Recapitulation, in the verses following. He insinuates himself into the minds of the Galatians by a twofold argument. First, from the largeness of his Epistle, You see how large a letter I have written: secondly, from the instrumental cause, in that he wrote it with his own hand, where he gives authority to it, and a kind of eminence above his other letters. And in both, he commends his diligence, love, and care which he had of them.

The word translated, you see, is ambiguous, and may be taken either as a commandment, See how large a letter I have written: or as an assertion, You see —. The like ambiguity is in the word [Greek text] (Philippians 2:5), and may be read either thus, among whom you do shine: or, see that you shine as stars. It is not material in which sense it be taken, seeing the sense is all one.

The first argument to move the Galatians to attention, and acceptation of Paul's pains, and good affection, is taken from the largeness of his Epistle. The word in the original translated large, is strangely wrested by sundry interpreters, without cause: Hilary referring it to the loftiness of sentences: Hyperius to the profundity and depth of matter: Jerome to the greatness of the character: Chrysostom and Theophylact, to the badness of his hand, as not being able to write well. [reconstructed: Haimo] to the Hebrew character in which he wrote: whereas the word does not only signify quality, but as properly quantity, as (Hebrews 7:4): Consider how great this man was. And the word that answers to it, signifies as well quantity, as quality (Colossians 2:1): I would you knew what great fight I have —. (James 3:5): Behold, how great a thing a little fire kindles? The plain and simple meaning therefore of Paul, is this, that he never wrote so long an Epistle with his own hand, to any Church, as to them. He wrote indeed the Epistle to Philemon with his own hand, but that was short in comparison of this. And he wrote larger Epistles to other Churches, as to the Romans, Corinthians, etc. but by his scribes, not with his own hand. Therefore seeing this is the longest, and largest letter that ever Paul wrote with his own hand, it ought to be more regarded, and better accepted: so that as his pains were greater in writing, our diligence should be greater in reading, and observing the same.

This shows Paul's great care of the Churches, not only when he was present, but when he was absent. How painful he was being among them to win them to the Gospel, how fearful when he was absent from them, lest their minds should be [reconstructed: leavened] by false teachers: how faithful both present and absent.

And it may serve as a precedent to all pastors having cure of souls, to use the like diligence, and conscience, in their ministry; that being absent in body from their charge upon necessary occasions (as Paul was) yet they would be present in spirit with them: and present by their letters: that so they may testify to all the world, that they have a greater care of the flock, than of the fleece.

It further teaches us, that if the minister being carried with discreet zeal for the good of the Church, go further either in word, or writing, than he intended, or is thought fit by some: (as it seems Paul did in this place, for what needs this large letter (may some say,) a shorter would have done as well) that we are not to censure him, or limit and prescribe him. It had been a great fault in the Galatians, if they had found fault with Paul for this his large letter; and in the disciples and Jews if they should have blamed his long sermon, which continued at one time, from morning, to night (Acts 28:23), at another time, from the closing of the evening, till midnight (Acts 20:7). And so it is in many hearers, who are too curious and strict in prescribing and limiting their teachers to the time, longer than which they cannot patiently endure. And in stinting them, in urging of this or that point, in saying he missed his Rhetoric, his Epimone was too long, he was overseen in dwelling so long upon the point: it had been better, a word and away, etc.

His second argument is taken from the instrumental cause, that he wrote it with his own hand. Haimo says it is the opinion of the Doctors, that Paul wrote not this whole Epistle with his own hand, but only from here to the end: which opinion is refuted by the very text, You see how large a letter I HAVE WRITTEN with my own hand: speaking of the whole Epistle, in the time past: or if of any one part more than of another, of the former part, rather than of the latter. Secondly, his assertion is not true, for (if we except Jerome) none of the Ancients (as I take it) are of that opinion. Not Ambrose, who says, Where the whole writing is his own hand, there can be no falsehood. Not Chrysostom, who says, To the rest of his Epistles he did subscribe, but this whole Epistle he wrote himself. Not Primasius, using the word perscripsit, that he wrote it through with his own hand. Not Theodoret, affirming that it seems Paul wrote the whole Epistle. Not Theophylact, who brings in Paul speaking to them in this manner; I am compelled to write this Epistle to you with my own hand. Not Oecumenius, who calls it an Epistle written with his own hand. Not Anselm, who paraphrasing the text, says, it is all one as if he had said; This Epistle I wrote with my own hand. And a little before: Not with the Scribe's hand, but with my own hand: (albeit Anselm cannot so prejudice his assertion, who lived long after him.) Not the author of the Commentary upon the Epistles ascribed to Jerome, volume 9, for he upon (2 Thessalonians 3:17) says plainly, With these words he subscribes all his Epistles, excepting that to the Galatians, which he wrote from the beginning to the end with his own hand. And upon these very words which we now treat of, See how I am not afraid, which of late time have written with my own hand. (Where by the way, we may observe, that Jerome is not the author of those Commentaries, being so contrary to himself.) This I confess is a light matter, and not to be stood upon, were it not, that some are too hasty to swallow whatever comes in their way, under the title of the Doctors. It must therefore be a caveat to us, not to be too credulous in believing every one that shall vouch this or that to be the opinion of the Fathers, no though it be affirmed by a Father, especially by such a one as draws near the dregs, as Haimo does.

It is certain then, that Paul wrote this whole Epistle with his own hand: the reasons are these. First, that it might appear under his hand, that he was no changeling, but the same man that he was before, in that he did not preach circumcision, or the observance of Jewish ceremonies, as the false Apostles slandered him (Galatians 5:11). Secondly, that this his letter was not counterfeited by another, and sent in his name, as the false Apostles might have objected, and the Galatians suspected. Thirdly, that he might testify his sincere love toward them, and how he did (as it were) travail in pain for them, till Christ were formed in them, shunning no labor that might further their salvation.

We may hence further observe a threefold difference of the books of Scripture in the New Testament. Some were neither written by an Apostle, nor subscribed: as the gospel of Mark, and Luke. Some subscribed, but not written: as the Epistle to the Romans, and others. Some both written, and subscribed: as this Epistle, and that to Philemon, verse 19, I have written it with my own hand: I will recompense it—. Now that Paul subscribed every Epistle with his own hand, he himself witnesses 2 Thessalonians 3:17: The salutation of me Paul with my own hand, which is a sign in every Epistle (that it is mine, and not forged in my name by another) so I write; the grace of our Lord Jesus Christ be with you all. In which place he warns the Thessalonians again of false teachers, and forged letters: for, 2 Thessalonians 2:2, he had urged them they would not be troubled by spirit, nor by word, nor by letter, as though it came from him—. And here he shows how they may know whether the Epistle be his or not: if it have this sign, it is mine, else it is counterfeit: for this note or mark is to be found in all and every one of my Epistles. Now these words [which is a sign in every Epistle] cannot be meant (as some are of opinion) of the former words only, namely, The salutation of me Paul with my own hand. First, because he says, it is a sign in every Epistle, whereas it is only to be found, 1 Corinthians 16:21, Galatians 6:11, Colossians 4:18, 2 Thessalonians 3:17, Philemon verse 19, and not in any other of his Epistles. Secondly, the words, so I write, should be false, if they be referred only to the former words, because that manner of salutation, is not to be found in every Epistle, (as I have already shown.) And except they be referred to the words following, the grace of our Lord Jesus Christ, etc., they have either none, or a very hard construction. Thirdly, if Paul's salutation (which he affirms to be a certain note of his Epistle) be understood of these words, The grace of our Lord Jesus Christ, etc., it agrees to all (as Anselme confesses) whereas being meant of the former words only, it does not agree to all, but to a few: and yet Paul makes it, a general, infallible note, and sign, of every Epistle. Besides Ambrose, and Primasius, in their commentaries upon the place, as also the author of the Commentaries which goes under Jerome's name, affirm, the sign whereby we may know Paul's Epistles from counterfeit, and forged Epistles, to consist in these words: the grace of our Lord, etc. Chrysostom and Theodoret likewise say, that Paul calls the salutation a benediction, or blessing, which is in the end of the Epistle: and a little after, Hence we learn that he was accustomed to write these words, The grace, etc., instead of adieu or farewell to them. And Haimo (long after) expounds these words, so I write, how? (says he) even thus as it follows, The grace of our Lord, etc. I grant it is probable that Paul wrote his own name in the end of every Epistle (whether in the Greek tongue, and in the Hebrew characters (as Haimo affirms) I leave it as uncertain) and that by the salutation or sign of his Epistle, his name written with his own hand, is in part to be understood: yet it is not only nor principally meant. The certain sign therefore of his Epistles, is besides the subscription of his own name, the farewell that he gives them in these words, The grace of our Lord Jesus Christ be with you all, or the like to the same effect. I say to the same effect, because these very formal words, are not to be found in every one of Paul's Epistles. Therefore Cajetan is far wide, who takes the entire and formal salutation, as it is literally set down, 2 Thessalonians 3:17, to be a note that the Epistle is his, so that if it wants any one word, either the Epistle is not Paul's, or there is some defect in the text: for hereupon he concludes that the Epistle to the Colossians only, has something wanting in the farewell or salutation, because it is said, Grace be with you: and not the grace of our Lord Jesus Christ be with you, as it is in all his other Epistles. But first, it is an untruth, for they are not only wanting in the Epistle to the Colossians, but also in the 1 Timothy, and in that to Titus, where it is only said, Grace be with you. Grace be with you all. Secondly, it is a flat mistaking of the text, for Paul's meaning was not in every Epistle to tie himself precisely to so many words and syllables: but to commend them to the grace of Christ: sometimes making express mention of Christ, sometimes concealing his name: yet so as that it is always understood, though not expressed.

12. As many as make a fair show in the flesh, compel you to be circumcised, only because they would not suffer persecution for the cross of Christ.

From hence to the end, is laid down the second part of the conclusion, which I call a Recapitulation, wherein the Apostle does very skillfully (as orators are accustomed) repeat those things which he would have specially to be remembered, the main points handled in the Epistle. First, that neither circumcision is necessary to justification, nor the ceremonial law to salvation. Secondly, that the false Apostles urging the observance of the law as a thing necessary to salvation, sought not herein God's glory, or the edification of their hearers, but their own ease, and freedom from the cross, and persecution. Thirdly, that Christ crucified is the only thing that justifies a sinner without the works of the Law. Fourthly, that true religion stands not in outward things, but in the renewal of the inward man.

In this verse and the next following, Paul describes the false Apostles by five properties: three of which are laid down in this verse. The first is, that they make a fair show. The second, that they compel men to the observing of their devised religion. The third, the end and scope they aim at, that they may always be in the sunshine, living at ease, and having the world at will; only because they would not suffer persecution for the cross of Christ.

First, the Apostle says, that they make a faire shew in the flesh: which is taken diuersly, for it signifis sundrie things. First, to make an outward glorious shew according to the flesh, as that they were true Israelites, of the seed of Abraham, &c. Of which boasting Paul speakes, 2. Cor 11:18. Seeing that many glorie after the flesh, I will glorie also. They are Israelites, so am I: they are the seed of Abraham, so am I. Secondly, to please the Israelites, which are after the flesh, and to approoue themselues to them, which held the keeping of the ceremoniall lawe. Thirdly, to vaunt themselues to the Iewes, and them of the circumcision, of the Galatians, whome they had circumcised in the flesh, as being made proselytes, and wenne to their profession by their meanes. Lastly, to pretend great zeale and religion in outward obseruing of the lawe, standing in carnall rites, and bodily exercises, as circumcision, meates, purification, and the like: which carnall rites the Apostle opposs to spirituall worship, Rom 12:1. and to the newe creature, v. 16. of this chap. and bodely exercise (which profits little) to true pietie, and the sincere practise thereof, which is profitable for all things, 1. Tim 4:8. The words may be taken in all these acceptions, though princspally in the last.

Here we have a notable propertie of false teachers, which is, to set a faire face upon the matter, to carrie all before them with a smooth countenance, and in outward appearance to excell. For as Satan, though a blacke deuill, an angel of darkenes, does change himselfe into a white deuill, as though he were an angel of light, so that a man can hardly distinguish his wicked suggestions, from the good motions of the spirit of God, and therefore may say, as Ioshua said to the angel, art you on our side, or on our aduersaries? Ioshua, 5. 13. So his instruments transform themselues, as though they were the Apostles of Christ, and ministers of righteousnesse, 2. Cor 11:13, 15.

In the old Testament, false prophets were accustomed outwardly to conforme themselues to the habite and attire of the holy men of God, in wearing a rough garment as Elias, and the rest of the prophets did. Zach. 13. 4. under the newe Testament, in the time of Christ, the Pharises in hypocrisie, under a shewe of long prayer, deuoured widdowes houses. Matth. 23. 14. In the Apostles time, false teachers with their wil worship, as touch not, taste not, handle not, (which had a shewe of wisdome in voluntarie religion, and humblenesse of minde, and not sparing of the bodie) did vndermine the religion of God. Coloss. 2. 21, 22, 23.

And after that, in the primatiue Church, the heretickes called Catharists, under a shewe of holinesse, fasting, prayer, &c. did sowe most damnable heresies in the Church.

And as in former times, the Iewes under the glorious titles of the children of Abraham, the schollers of Moses, the temple of the Lord, the temple of the Lord, made many proselytes by deceiuing the soules of the simple: So, at this day, under the glorious titles of the Church, of Councels, fathers, antiquitie, consent, universalitie; the pretented Romane Catholikes, have ensnared many a simple soule: and no maruaile, considering that these are the times of which Christ foretold, that false prophets should deceiue (if it were possible) the very elect, Matth. 24. 24. And of which Saint Paul prophecied, that Antichrist should come through the efficacie of Satan, with all power, and signes, and lying wonders, and in all deceiue ablenesse of vnrighteousnesse, among them that perish. 2. Thess 2:9, 10. And all this is done by outward shewes and semblances, which our Sauiour Christ tearms sheepes cloathing, and it stands in these foure particulars. First, in great swelling titles, as the onely true Catholike Church, the Vicar of Christ, the Oecumennicall Bishop: most profound, illuminate, Angelicall, Seraphicall Doctors: Iesuits, the onely true followers of the doctrine, and example of Jesus, &c. Secondly, in pretended zeale, and deuotion, whereby they would perswade, that their religion, is the onely true religion: all others, which swarue from it, are nothing but false, and fabulous: and this they doe three waies. First [〈 in non-Latin alphabet 〉]; by hauing God alwaies in their mouthes, crying in hypocrisie with the false prophets, Lord, Lord, Matth. 7. 22. Or as the Iesuiticall faction doe, Iesu, Maria. Secondly, [〈 in non-Latin alphabet 〉], with enticing words, consisting in probable reasons, and persuasiue arguments. Coloss. 2. 4. Thirdly, [〈 in non-Latin alphabet 〉], with faire and flattering words, to deceiue the hearts of the simple. Rom 16:18. By which three meanes, the Iesuites have preuailed much in Princes courts, in these latter daies. Apoc 16:14. Thirdly, in the glorious outside of holinesse of life and conuersation, in not sparing the bodie, by whipping of themselues, as Baals priests lanced themselues till the blood gushed out, 1. King. 18. 28. in strict fasts, canonicall houres, hard fare, badde lodging, course apparrell, and such like. Lastly, in rare and excellent gifts of prophecy, tongues, eloquence, miracles, &c. And thus they make Pauls shew of godlinesse, 2. Tim 3:5. to be Peter cloake of wickednesse. 1. Pet 2:16. so that as the Deuill with faire words put Eue into a fooles paradise, till at length he had driuen her out of the terrestriall Paradise, and made her also hazard the celestiall. So, his ministers false teachers, by faire and flattering speeches, deceiue the minds of the simple, and cause them to fall from their own stabilitie.

By this we may see, how hypocrites and false teachers, stand especially upon outward things, as externall rites and ceremonies, which are but deuices and doctrines of men. Matth. 15. 9. The Pharisies made much adoe about washing the outside of the cuppe, and of the platter, when as the inside was full of rapine and all vncleannes, Matth. 23. 25. very curious about washing of their hands before meate, Mark 7:3. and yet carelesse to wash their hearts frō wickednes. Ier. 4. 14. precise in small matters, as in tything of mint, annise, and cummine; but profane in the practise of the waightier things of the law, as judgment, mercie, and fidelitie. Matth. 23. 23. whited tombes, faire without, and filthie within, v. 27. Thus the Popish worship consists especially in outward things, which may please the senses of carnall men, as in vocall, and instrumental Musicke, to please the eare: censings and perfumes, to delight the smell: guilding and painting, with other sights and spectacles, to affect the eye. And at this day, in the Masse (which they account the very marrow of their Mattins,) there is nothing, but dumme shews, histrionicall gestures, and tricks fitter to mocke apes withall, then to edifie the people. For whereas in former time they were wont to say, Let vs goe heare a Masse: now the common saying in Italie is this, Let vs goe see a Masse. Let vs therefore trie the spirits before we trust them, and especially in matters of religion, follow Christs precept, not to judge by the outward appearance, Ioh. 7. 24. But to judge of Prophets, by the fruit of their doctrine, Matth. 7. 16. and of their doctrine by the touch-stone of the word. Isa 8:20. so that though the Deuill transforme himselfe into an angel of light; in fact, though an angel from heauen preach any other thing, beside that we have received from Christ, we must hold him accursed: and in so doing we shall follow Christ his practise, who was prudent in the feare of the Lord, and did not judge by the sight of his eyes, nor reprooue by the hearing of his eares. Isa 11:3.

The second note and marke of these false teachers, is, that they compell men to be circumcised. The word compell, has great emphasis, for it signifis, that they did not conuince the judgment, or perswade the will, and affection of the Galatians, but enforced them against their wills: for though circumcision be nothing of it selfe (as Paul says) yet to be compelled to receive circumcision, and to place justification in the use of it, & sinne in the neglect of it, is the readie way to ouerturne Christ, the foundation of our salvation. Gal 5:4.

Here suodrie questions are to be answered. First, it may be demanded, whether it be lawfull to compell men to embrace religion, as the false Apostles compelled the Galatians to circumcisiō? Ans. The Magistrate may & ought to compell obstinate Recusants to professe true religion: for he is [••]stos vtriusque tabulae, and therefore is to have care that true religion be professed, and the contemners thereof punished. An example hereof we have in good King Iosiah, who caused all that were found in Jerusalem and Beniamin, (that is, all his subiects) to stand to the couenant which he made with the Lord, in fact which is more, he compelled all that were found in Jerusalem to serue the Lordtheir God. 2. Chron. 24. 32, 33. among which multitude many there were (no doubt) which did like better of Idolatrie, then of Gods worship, as the word compelled, does import. The King that made that great supper, commanded his seruants to cōpell the guests to come in to him. Luk 14:23. from where Augustine gathers, that it is the Magistrates dutie to compell recusants, schismatikes, heretikes, and such like, to the hearing and professing of the word. But here three things are commonly obiected against this doctrine.

Obiect. I. To compell men to embrace true religion, is to make them goe against their conscience, which the Magistrate ought not to doe: as some Papists have asfirmed, that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie, because he should be damned for swearing against his conscience, although the thing were neuer so true. Ans. I. If it were so hainous a sinne to compell any to embrace true religion, because it is against their conscience; why doe Popish Prelates, and Magistrates, compell Protestants (and that by exquisite torments) to reconcile themselues to the Church of Rome, to sweare obedience to the Pope, to acknowledge Trāsubstantiation, and to heare Masse; which they know are directly against their conscience? II. If they will not compell men to doe any thing, (though neuer so good or godly,) because it is against their conscience: why should they not be as scrupulous in restraining them from doing that which is vnlawfull, because they are perswaded in conscience they ought to doe it? For if they compell men to omit that which they believe to be good, because they know it to be euill, (as their own practise proous, in that they will not suffer Protestants to pray publikely in a knowne tongue, nor receive the Sacrament in both kinds, &c.) why doe they not compell them also, to doe that which they know to be good; though they thinke it to be euill? III. The Magistrate is to compell men to embrace true religion, or to punish them for their obstinacie in not harkening to the word, because he is to use the meanes to reclaime them, and to winne them to a loue and liking of the truth. Now so long as they are vrged to heare the word, there is hope they may be wonne againe: and experience shewes (as Augustine testifies of the Donatists) that they which did professe religion at the first meerely by compulsion, may afterwards (by the mercie of God) professe it onely for deuo[•]ion. And what though some come not to learne, but to carpe and cauill? yet God may cast the nette of his mercie so farre ouer them, that contrarie to their purpose, they may be caught. IIII. If the Magistrate who may compell them, and so reclaime them, doe suffer them to continue in their errours or heresies, without controlment, he is guiltie of their sinne: but by compelling them, he has discharged his dutie: for albeit they being compelled, doe dissemble and play the hypocrites, doe lie, and forsweare themselues, that is not the Magistrates sinne, who intends nothing but their conuersion and salvation, it is their own proper and personall sinne.

Obiect. II. Men ought to be perswaded to embrace religion, and induced to believe, but not compelled: for the will can not be compelled. Ans. True it is, the will cannot be compelled; and as true is it likewise, that the Magistrate does not compell any to believe: for when a man does believe, and from his heart embrace true religion, he does it willingly: notwithstanding meanes are to be used, to make them willing, that are unwilling, and the meanes is, to compell them to come to our assemblies, to heare the word, and to learne the grounds of true religion: for it is Gods commandement men should prove the spirits, 1. Ioh. 4. 1. that so they may know the truth, and cleaue to it. Augustine says fitly, and finely to this purpose, Quodautem vobis videtur invites ad veritatem non esse cogend[••], erratis nescientes Scripturas, neque virtutem Dei, qui eos volentes facit, dum coguntur inviti. Secondly, when Papists receive the Sacrament, sweare allegeance to their Prince, present themselues in our congregations, who knowes that they doe these things against their conscience? in fact rather we ought in charitie to thinke that they are perswaded in conscience they may doe them, when by oath and protestation they confesse so much. But be it, they did all in hypocrisie, shall the execution of godly lawes therefore cease, because hypocrites will not obey but in dissimulation?

Obiect. III. The Magistrate by compelling Recusants to the outward profession of religion, maks them to play the hypocrites, to counterfai[•], and dissemble. Ans. The Magistrate in executing the lawes, has no such intent, but onely that they might heare the word, believe it, and be saved. Againe, Protestant recusants in other countries, are not allowed by Papists, to alleadge their conscience for their refusall, but are compelled either to conforme themselues, or to vndergoe cruell torments: no more may such pretence of conscience excuse the Papists, or other heretikes, but that they should receive the same measure which they mete to others.

II. Quest. How can it be truly said, that the false Apostles compelled men to receive circumcision, seeing Titus was not compelled to be circumcised? Gal 2:3. Ans. That place maks nothing against the text in hand: the meaning is, that Paul for his part was readie to have circumcised Titus (as he did Timothie, Act 16:3.) rather then offend the weake brethren. But when it came to this point, that they would needes vrge circumcision, as a thing necessarie to salvation, Paul refused to do it, for all the false brethren that crept in, v. 4. that is, notwithstanding they laboured by all meanes to bring it in use againe. Neither did the Apostles vrge it, or require it, as a thing necessarie to salvation.

III. It may be demaunded, whether that circumcision being so vehemently vrged by the false Apostles, might not have been used. Answ. It might not. For albeit it be in it selfe a thing indifferent, and so it skills not, whether a man be circumcized or not, (as Paul says) Circumcision is nothing, and vncircumcision is nothing: yet being vrged as a matter o[•] absolute necessitie, as without which men could not be saved. Act 15:1. it ought not to be used. The like may be said of all indifferent things, if they be made essentiall p[•]rts of Gods worship, or necessarie to salvation; as the use of meates and drinkes, obseruing of times and seasons, wearing this or that habit, or attire: forbidding of mariage to some orders of mē. For when things indifferent are made necessarie, the nature of them is changed. upon this ground Ezekiah brake in peeces the brasen serpent, when the Israelites began to worship it, 2. King. 18. 4.

First, let vs obserue, out of these words, they compell you to be circumcised, that Paul dos not only use Christian pollicie, but deals very rhetorically, excusing the Galatians, as though they were constrained against their wills, to doe as they did: & laying all the blame upon the false Apostles: and so does closely alienate their affection from these seducers▪ who would have them circumcised, either by voluntary submission, or by violent compulsion: the like godly pollicie we ought to use in dealing against heretikes, and false teachers, that the peoples mindes may be estranged from them, & take no loue of their doctrine, nor liking of their persons.

Here we have a second note of false teachers, which is, not onely to retaine ceremonies themselues, but to vrge them upon others, and constraine men to the obseruing of them: for they were more earnest and forward in vrging circumcision (their own deuise) then the keeping of the morrall lawe: and so are all seducers. The Pharises did vrge their own ceremonies, as washing before meate, washing of pottes, cuppes, and beddes, &c. more then the commandement of God. And the Papists vrge the Len[•] fast more strictly, thē fasting from finne, which is the onely true fast. Isaiah. 58. 6. And their own stories doe shewe that men have been more seuerely punished, for eating flesh upon good friday, then for commi[••]ing of simple fornication, or following of strange flesh. They stand more in vrging the outward worshipping of an image, or a peece of bread, then the inward spirituall worship. And as they have made the Saints daies, equall with the Sabboth daies, so have they made the prophanation of them an equall sinne, and have punished it with equall punishment.

It is further to be obserued, howe they abuse circumcision, for whereas by Gods ordinance it was but a seale of the righteousnesse of faith. Rom 4:11. they peruerting the end of it, make it a meritorious cause of salvation; and therefore compell men to be circumcised: it is Gods worke, they make it their own worke, indeed such a worke as by which they hope to be saved. And this their dealing, may fitly be paralleled by the Popish practise at this day, in making baptisme which is but a signe and seale of grace, to be the proper, immediate, and physicall cause of conferring grace, by the worke wrought. Almes, prayer, and fasting (which are but signes and testimonies of justification) to be causes thereof. in fact their own deuises, of confession, satisfaction, supererogation, to be meritorious causes of justification, & salvation.

Lastly, see here how the perverseness of the corrupt heart of man, does thwart the ordinance of God. As long as circumcision was commanded by God, most abhorred it; for the heathen testify so much, that the Jews were odious for it. But now being abolished, they take it up again; receive it, and urge it as a thing necessary to be observed upon pain of damnation. Whereas if God should enjoin it again, they would (no doubt) account it as a heavy yoke, which neither they nor their fathers were able to bear. This disapproving of that which God commands, and approving that which he forbids, argues the great corruption of the heart, and that the wisdom of the flesh is not only an enemy, but even flat enmity against God (Romans 8:7). It must therefore teach us to captivate our reason, and to subject our wills to the will of God in all things.

The third property of these false apostles is, the teaching of circumcision, that is, of false doctrine; because they would not suffer persecution for the cross of Christ, that is, for preaching the true doctrine of the Gospel, concerning Christ crucified. It may be demanded whether it was necessary that those which taught not circumcision, but spoke against it, should be persecuted? To which I answer, that it was necessary, according as Paul affirms (Galatians 5:11): If I teach circumcision, why do I yet suffer persecution? The reason was this. The Roman Emperor had given liberty to the Jews to live according to their own laws, and that without molestation or disturbance, in all places of the Roman Empire, so that if a Jew became a Christian, he had the privilege of a Jew, so long as he kept the ceremonial law, and taught no departing from Moses: whereas they which taught, that ceremonies were abrogated, and that men were justified only by faith in Christ, lacked this privilege, and so were persecuted by no men more than by the Jews, either by themselves, or by incensing others against them (1 Thessalonians 2:15-16). The false apostles therefore to avoid persecution, coined a new Gospel; in matter of salvation, joining Christ and Moses, justification by faith, and by works. So that here we have another character and mark of false teachers, which is, to labor by all means to enjoy the world, and to eschew the cross, and rather than they will suffer persecution, to make a hotchpotch of religion, as we may see, not only by this particular, but by the course of the history of the Church, and in latter times, by the Interim under Charles the fifth, and the six articles under Henry the eighth: by our mediators and reconcilers, who either (as it is said of old Consiliator) labor to accord fire and water: or else like hucksters mix wine and water for their own advantage: and by all neuters and mongrels in religion, who hover in the wind, because they would stand sure for all assays, or win the favor of great men, that they might not stand in the way of their preferment. This is the sin of the multitude among us, who desire to have Christ, but they will have none of his cross: they would be with him upon mount Tabor, but not upon mount Calvary, crowned with glory, but not crowned with thorns.

Further, we may hence gather an essential difference of true and false teachers: the one seeks the good of the Church, the other seeks themselves: the one the glory of God, the other their own glory. It is observed by Popish priests and others, that though the Jesuits pretend, they do all things in ordine ad Deum, yet they intend themselves doing all things in ordine ad seipsos; it being the mark they shoot at in all their Machiavellian plots and policies, that they may have [reconstructed: cum dignitate otium], a lordly command, and a lazy life.

Again, here we see that the love of the truth, and of the world, the fear of the face of man, and the fear of God can never stand together. As also how dangerous a thing it is to be addicted to the love of the world: for it has been always the cause of revolt, in that men never embraced religion so, as that they could be contented to suffer persecution for the profession of it, nor lay down their lives in the maintenance thereof. (Matthew 13:21): As soon as tribulation or persecution comes, by and by they are offended. Whereas we ought to have the same mind that Paul had, who knowing that bonds and imprisonment abode him, yet did not count them, neither was his life dear to him (Acts 20:23); and was not only ready to be bound, but to die also, for the name of the Lord Jesus (Acts 21:13). The reasons which should make us willing to take up our cross and follow Christ, are these. First, it is a great mercy and favor of God, that we are accounted worthy to suffer anything for his sake (Acts 5:41): The apostles departed from the council, rejoicing that they were accounted worthy to suffer rebuke for his name. Secondly, it is a means (by the merciful promise of God,) to procure and obtain the blessings of this life (Mark 10:30). Thirdly, it has blessedness annexed to it, with a promise of assistance and help of God's Spirit (1 Peter 4:11): If you be railed on for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you, which on their part is evil spoken of, but on your part is glorified. Lastly, the end of the cross, is glory unspeakable: If we suffer with him, we shall also be glorified with him (Romans 8:17).

Further, whereas Saint Paul links together persecution, and the preaching of the crosse, we may see that the profession of the Gospel, and persecution, doe either goe hand in hand, or doe follow one another inseperably; for as many as will liue godly in Christ Jesus, must suffer persecution. 2. Tim 3:12. Moses is said to have chosen rather to suffer affliction with the people ofGod, then to enioy the pleasures of sinne for a season. Heb 11:25. Where we see that affliction is the lette and portion of the godly. The reason hereof is two-fold. The malice of the Deuil who is alway nibbling at the heele, Gen 3:15. And the hatred of the malignant Church (the deuils seede) euer maligning the Church and people of God. The deuill maks warre with the remnant of the womans seede, which keepe the commandement of God, and have the testimonie of Jesus. Apoc 12:17. The malignant Church persecuts the Church of God, as we may see in their types, namely, in Caine hating and persecuting Abel; Ismael, Isaac. Esau, Jacob. Which they did onely because they saw their own workes to be euill, and theirs to be good. 1. Ioh. 3. 12. And if it be demaunded, why those that preach the word plainely and powerfully to the consciences of men, in euidence of the spirit; are so extreamely hated and maligned? Ans. It is for no other thing, but euen for the workes sake, for which they ought to be reuerenced, 1. Thess 5:13. and because they prophecie not good to them, but euill, 1. King. 22. 8. that is, preach not pleasing things, by sowing pillowes under their elbowes, and lulling them asleepe in the bedde of securitie, but denounce the iudgements of God against them, and so disquiet and trouble their guiltie consciences. And what (I beseech you) is the reason why those that make conscience of sinne, are so maligned of the wicked world, and branded with the blacke names of Puritans, and Precisians, but this, which our Sauiour Christ gius, Ioh. 15. 19. Because they are not of the world, therefore the world hats them? Now all this comms to passe, by reason of that enmitie which God has put between the woman, and the serpent; his seede, and her seede. Gen 3:15.

This teaches vs, first, that we should suspect our selues, that our hearts are not found, nor our practise sincere, when all men speake well of vs: for true profession is alwaies accompanied with persecution. Woe be to you, when all men speake well of you. Luk 6:26.

Secondly, that we must not be discouraged in our profession, though there be neuer so many that make opposition, or so mightie that raise persecution against vs. Though they tell vs as they did Paul, Act 28:22. Concerning this sect, we know that euery where it is spoken against: or take vs vp with Nicodemus, Ioh. 7. 52. Art you also of Galile? search andlooke, for out of Galile ariss no Prophet. In these blasts and stormes of temptatiōs, we ought to make that saying of Christ our anker hold, Blessed is he that is not offended in me. Mat. 11. 6.

Lastly, that we thinke it not strange when we finde affliction, or meete with persecution. 1. Pet 4:12, 13.

13 For they which are circumcised, keepe not the Law, but desire to have you circumcised, that they might glorie in your flesh.

Here the Apostle prevents an objection, which might be made against his former conclusion, verse 12. For it might be said, Paul did them wrong in slandering them, to urge circumcision only because they would avoid persecution, when as they did it, as zealous observers of the Law. To this he answers negatively, that whatever they did pretend, they intended no such thing. And he proves his former assertion, by two arguments, and withal describes the false Apostles by two other properties. His first reason may be framed thus: If they did urge circumcision as being zealous of the Law, and having conscience of the observing thereof, they would keep it themselves, as well as compel others to the keeping of it. But they keep it not themselves. Therefore they urge it not in conscience to have it obeyed, but for some sinister end. The second reason is this: They that propose no other end to themselves in urging of circumcision, but vaunting and boasting in the flesh — they seek not the observance of the Law: But these seducers, urge circumcision, and other ceremonies, that they might glory in the flesh: Therefore they seek not the observance of the law. So that here we have two other properties of false teachers. The first is, to compel men to the observing of that, which they will not observe themselves. For thus these seducers urged the ceremonial law. Resembling herein the Scribes, and Pharisees, who bound heavy burdens and grievous to be borne, and laid them on men's shoulders, whereas they themselves would not move them with one of their fingers (Matthew 23:4). The Popes, and Prelates of the Romish Church, are notorious in this kind, in urging men to make conscience of that, which they themselves will not keep, to practice that which they will not perform, and to believe that, which they count false, and fabulous. For first, they strictly require regular obedience to be performed of their novices, and others, to their generals or governors, specially to the Vicar of Christ, and See of Rome; whereas they will not be subject to the higher powers as they ought (Romans 13:1), nor obedient to governors, as it is required (1 Peter 2:13-14). Nay, their practice is notorious in these four particulars. First, in freeing children from obedience to their parents. Secondly, in exempting their shavelings from subjection to the civil Magistrate. Thirdly, in freeing subjects from their oath of allegiance to their Sovereigns. And lastly, by advancing that man of sin above all that is called God, or worshipped, and giving him power to depose Princes, to dispose of crowns and kingdoms, and to impose laws which shall properly bind the conscience; indeed to tread Kings and Emperors under his feet, and cause them like vassals to hold his stirrup. Again, they compel others to fast, especially in Lent, when as they in the meantime feast; their fast being to eat fast, and drink fast, in mortifying the flesh with their Indian capons, and peacocks, and that upon Good Friday; whereas to eat white-meats upon that day, should be in others a mortal sin. Further, they bear the poor people in hand that Indulgences are means to remit sins; and that those that are excommunicated by the Pope are in a damnable estate: whereas many of them, account Popes' bulls to be but bullae, mere trifles, and such as buy them, stark fools; witness the speech of the Duke of Valencia, bastard to Pope Alexander the sixth, who having lost certain thousand crowns at a throw at the dice; Tush (said he) these are but the sins of the Germans. And that of Charles the fifth (though a favorer and maintainer of the Roman religion) who, being threatened by Pope Paul the third, with excommunication, if he would not yield up Piacenza into his hands, let him understand by his Ambassador, that he would thunder at Saint Angelo with his cannons and artillery, if he would needs be thundering out his excommunications. Lastly, they urge confession of Purgatory, almost as an article of faith, whereas some of them are so far from believing it, as that they think there is neither heaven, nor hell, witness the speech of Pope Leo the tenth, to Cardinal [reconstructed: Bembo]: O Bembus, what riches have we gotten by this fine fable of [reconstructed: Jesus Christ]? By this we are contrarily admonished, to practice that we profess: the Ministers of the word, especially, ought to turn words into works (as Jerome speaks), that their lives may be real Sermons to the people: for otherwise they pull down with one hand, as fast as they build with another. Let us consider how Peter's bad example, is said to have compelled the Gentiles to live as the Jews (Galatians 2:14). For actions abide, and are of force, when words pass as the wind.

Moreover, upon this depends another property of seducers, which is, to set a fair gloss upon the matter, and to make the world believe, they do these and these things, for such and such ends (as these false teachers did, pretending religion and conscience, but intending freedom from the cross, and their own vain glory) whereas they mean nothing less: like Herod, who made show of worshipping Christ, when his purpose was to have destroyed him (Matthew 2). This property and practice is, and has been usual, specially in the Church of Rome. For generally, they would have the world believe, that the Pope's triple crown, and Hierarchy of that See, is for the maintenance and defense of the Gospel: whereas all the world knows, it is only to keep their kitchens hot, to uphold their Persian pomp, and ambitious tyranny. Particularly, there be two politic practices of theirs, which prove the point in hand. First, it is well known, that Popes have never ceased from time to time, to solicit the Princes of Europe, to maintain the holy war (as they call it) pretending the recovery of the holy land, out of the hands of the Turks, and Saracens: when as (at least in the beginning) they intended nothing less, but that by this means they might set the East and West together by the ears, while they played their parts at home in Italy. The second, is their Shrift, or auricular Confession, which they practice for this end (as they say) that they may pacify distressed Consciences, by absolving them of their sins: when as the truth is, they first brought it into the Church, and do still continue it, in a politic respect, as being the only way in the world, to know all the secret purposes, plots, policies, and practices, that are either in Church, or Commonwealth.

We are therefore here admonished to take heed of dissembling, in making Christianitie a cloake of impietie, or to pretend one thing, and intend another, like the heart pointing vpward, and poising downeward; for that will be a farre fowler soloecisme thē that which the heathen cōmitted with his hād, in pointing to heauen, whē he spoke of the earth. But let vs alway labor for sinceritie, to be at least that which we pretend to be, or rather like Salomons temple, whose windowes were larger within then without, and not like the glow-worme, making a faire glittering shewe of that which we have not.

v. 14. But God forbidde that I should glory, save in the crosse of our Lord Jesus Christ, whereby the world is crucified to me, and I to the world.

In these words Paul comes to the Reddition of the dissimilitude between him and the false Apostles, his glorying and theirs. In them we may consider two generall points. First, wherein he would not glory in nothing, save in, &c. Secondly, the thing wherein he would glorie, In the crosse of Christ, whereof he renders a reason in the words following, taken from the effects which the crosse wrought in him, For, by it, the worldwas crucified to him, and he to the world.

For the first: To glorie, implies three things. First, to reioice, exult, and triumph in a mans selfe, in regard of some good thing, or some supposed good. Secondly, to bewray this great exultation, by speech, or action, or both. Thirdly, by boasting of it, to looke for praise and applause of men; which glorying (according to the nature of the obiect, and the ende) is either good or euill. For if it have a right obiect, namely, the crosse of Christ: and a right ende, the glorie of God, it is good; otherwise it is euill: such as was this glorying of the false Apostles, and all other carnall glorying, which is not in the Lord: for it is nothing els but vain glorie. Vain I say, first, in regard of the things wherin men glorie, which are either such as are not, as when man boasts of that which he has not, but would seeme to have: or such as he has not of himselfe. 1. Cor 4:7. or such as have no continuace, but are transitorie and fading, as all earthly things are, seeing man himselfe is but as grasse, and all the glorie of man, but as the floure of the field. Isaiah. 40. 6. Secondly, it is vaine in regard of man, from whome we looke for glorie, and admiration, seeing his judgment is erroneous. Thirdly, in regard of the ende, in not referring it to the maine and proper ende, the glorie of God, and the good of his Church. The Prophet reducs all those things, wherein we ought not to glorie, to three heads: wisedome, strength, riches: all which we have received, & thereof ought not to boast of them, as though we had not received them. In particular, wisedome is not to be glorified in, seeing it is very defectiue, whether we speake of speculatiue wisedome, standing in contemplation, or practical, consisting in action: For in artes and sciences, as also in the secrets of nature, our ignorance is greater then our knowledge. He that knowes not that be knowes nothing in these things, let him read the booke of Iob, chap. 28. and 37, and 38. And as for wisedome in divine things, We knowe nothing as we ought to knowe. 1. Cor 8:2. for we know but in part, and see but as in a glasse, darkely. 1. Cor 13:12. And as for practicall wisdome, standing in pollicie, it is not demonstratiue, but meerely coniecturall, & therefore we cannot build upon it, considering in it there is the concurrence of so many causes that are casuall, and of so many mindes which are mutable. Salomon the great polititian had experience hereof; for he thought that by ioining affinitie with his neighbour Princes round about him, & taking their daughters to be his wiues, he should establish his own house, strengthen his kingdome, and drawe the Heathenish Idolatours to the worship of the true God. But all things fell out contrarie to this his plot and proiect: for it was so farre from winning others to imbrace true religion, as that it drewe him to idolatrie: and so farre from stablishing his house, or strengthening his kingdome, as that it was the cause of the rending of the one, and the ruinating of the other. Constantine the great, was perswaded that by building the citie Constantinople in the confines of Europe and Asia, and there placing one of his sonnes, as his Lieutenant to keepe his court, he should fortifie his Empire, as with a wall of brasse: But he was deceiued, for the building of new Rome, was the decay of the olde, and the diuiding of the Empire was the destruction thereof: So that it is truely said, pollicie is often the ouerthrowe of politie.

Nowe if wisedome may not be gloried in, much lesse may strength, seeing that wisedome is better then strength, Eccles 9:16. seeing that the greatest strength of man, is not comparable to that of Behemoth. Iob. 40. and other bruite beasts: seeing it is but the strength of flesh: seeing no power, nor might, can deliver from wrath in the day of wrath. Of all the puissant Princes, and plotting polititians, the Psalmist says, They are so vaine, that if they be laid upon the ballance, euen vanitie it selfe will waigh them downe, Psal 62:9.

And as for riches, besides that they make vs neuer a whitte the better, (in fact oftentimes much worse) they are also vncerten. Salomon says, they make themselues wings like an Eagle, and flie away. Pro. 23. 5. They may not vnfitly be compared to Ionas his gourd, which flourished in the morning, yeelding him content & delight, but shortly after (to his great griefe,) it was stricken by a worme, and withered away. The like may be said of honours, and pleasures. For what more vaine then to glorie in honor, which is not in a mans power, seeing as the Philosopher teaches, honor is not in him that is honoured, but in himthat honours: and therefore Courtiers are compared to counters, which stand sometime for pounds, sometime for pence, being now aduanced, now debased, according to the pleasure of the Prince. Haman to day highly honoured in the court at Shushan, the next day hanged upon a tree. To omit the examples of Iob, and Nebuchodonosar, (in whome we may see the mutabilitie of worldly dignitie.) Consider it in the glasse of these examples. First of Geliner a puissant Prince of the Vandals, who was brought so lowe, that he was enforced to request his friend to send him a loafe of bread, a sponge, and a harpe: a loafe, to slake his hunger: a sponge, to drie vp his teares: a harpe, to solace him in his miserie. Of Bellisarius, (for prowes & honor, the only man then liuing,) who came to that miserable estate, that hauing his eies put out, he was led in a string to beg by the high way side, crying, Date obolum Bellisario. And of the victorious Emperour Henrie the fourth, who had fought 52. pitched fields; and yet was driuen to that exigent, as that he became a suter for a poore Prebend in the Church of Spira, to maintaine himselfe in his olde age. And as for worldly pleasures, least cause is there that any man should glorie in them, seing they are more vanishing then the former: seeing they are common to vs with bruite beasts: seeing they are mingled with much griefe and vexation, for in the midst of laughter, the heart is sorrowfull. Prou. 14. 13. And lastly, seeing they leaue a sting behinde them, for the ende of pleasure is nothing but paine, as Salomon says, The ende of reioycing is mourning. For feasting & banquetting are often turned into surfetting & vomiting: drinkings into palsies: lusts into goutes, &c. And if pleasures were but onely painefull, the matter were the lesse; but they are also sinnefull. Ebr. 11. 25. and therefore in no wise to be gloried in.

By this we see that Paul had just cause in this earnest manner, to say, God forbidde I should glorie save in the crosse of Christ considering that this boasting in outward things, is not onely a fault of vanitie, but also of impietie, as may appeare by these reasons. I. God has expressely forbidden it. Ier. 9. 23. Gal 5:26. II. He has alwaie seuerely punished it, as in Dauid, for numbring the people in a vaine-glorious minde. 2. Sam. 24. In Ezekias, for shewing his treasures in a brauery to the Embassadours of the king of Babel. Isaiah. 39. In Herod, for ascribing to himselfe the glorie proper to God alone, Act. 12. III. The Saints of God have alway abhorred it, as Paul does in this place, and 2. Cor 11:30. If I must needs glorie, I will glory in neine infirmities, as if he should say, I will be farre from carnall boasting. IV. The heathen by the light of nature have condemned it: the Gretian Orator calls it an odious, and burdensomething. And the Romane Orator proves it be most true by his own practise, making his words which flowed from his mouth as sweete as hony, to taste as bitter as wormewood, by interlacing his own praises.

Obiect. I. Paul gloried in something besides the crosse of Christ, when he said, It were better for him to die, then that any should make his glorying vaine. 1. Cor 9:15. Answ. Paul in glorying dos distinguish his calling, from his person; Of such a one I wil boast, of my selfe I wil not boast, & I was nothing inferiorto the very cheife Apostles, although I am nothing. 2. Cor 12:5. 11. Of his person or personall gifts he boasts not: but onely of his Apostolicall calling, and his faithfull discharge thereof, to the end he may stoppe the mouthes of the false Apostles. Thus to confesse the good things we have to the glorie of God, being vrged thereunto, is lawfull boasting, in fact it is sometime necessarie, making much for the maintenance of the Gospell, as Pauls boasting made much for the good of the Church of Corinth. Againe, there is a twofold lawfull boasting, one before God, another before men. Rom 4:2. Of the former the Apostle speakes in this verse: of the latter in the 2. Cor. 12. He gloried not in the testimony of a good conscience, before god, but onely before men. Before God he glorified in nothing, but in the saving knowledge of Christ, and him crucified. And whereas it may besaide, that this his boasting in regard of the false Apostles, as also his glorying in the testimonie of his conscience. 2. Cor 1:12. and in his infirmities, 2. Cor 11:30. were not in the crosse of Christ. I answer, they were: for his glorying ouer the false Apostles, in teaching freely, was in the good and prosperous successe of the Gospel, which is the doctrine of the crosse, and his glorying in the testimonie of his conscience; in that it was washed by the blood of the crosse, as Paul speakes, Coloss. 1. 20. In his afflictions, in that they were the afflictions of Christ, and he by them made conformable to him.

But it will be said, that he gloried in his reuelations, in his paines and trauell, in preaching the Gospel, and in the multitude of Churches which he had planted. Ans. First, he did it being vrged thereunto; secondly, he did it to defend his calling, and the credit of the Gospel: and therefore this boasting was not vnlawfull; in fact it was necessarie, and in the Lord. For when we are compelled, we may confesse the good things we have, if we doe it sparingly, and for the edification of others, that they may be bettered by our example: and that they seeing our good workes, may glorifie God our heauenly father. Matth. 5. 16.

Here we see what glorying is Vnlawfull; namely, when men ascribe to themselues either that which they have not, or more then they have, or as proceeding from themselues, their wisdome, strength, industrie, in sacrificing to their own netts, and burning incense to their own yearne, Habac. 1. 16. or in boasting of them without necessarie cause, either for their own vaine glorie, as Nebuchodonosor did, Dan. 4. or not for Gods glorie, as Herod did, Act. 12. And if this glorying be so greata sinne, surely boasting in wickednes (as Doeg did, Psal 52:1.) must needes be most damnable: as when the greatest swearers and swaggerers, count themselues the best companions: the greatest Idolaters, and superstitious persons, most religious: the greatest oppressours, surfeters, drunkards, fighters, most valiane and couragious, &c. Now this may be done three waies, either ignorātly as whēPaul gloried in his cruel persecuting of the Saints before his cōuersion, Act 26:11. or presumptuously, when men glorie in wickednes, notwithstanding they be perswaded in conscience, that it is euill: and then it is the sinne of Sodom. Isa 3:9. or malitiously, to despite God, and then it is the sinne against the holy Ghost.

The second point to be considered in the words, is, the thing wherein he will glorie, called here the Crosse of Christ: Sane in the Crosse of our Lord Jesus Christ. The words in the originall translated save, are exceptiue: as if he should say, I will glorie in nothing except in the crosse of Christ: and exclusiue, onely in the crosse of Christ, and in nothing els. Albeit they are sometime aduersatiue, as Gal 2:16. and Apoc 21:27. There shall enter into it no vncleane thing,[〈 in non-Latin alphabet 〉], but they that are written, &c. where the words are not exclusiue: (for then it would follow that some which worke abomination, should enter into heauen:) but aduersatiue, as Matth. 12. 4. and Luk 4:20. which may serue (by the way) to cleare the text, Ioh. 17. 12. Those you gauest me have I kept, and none of them is lost, but the child of perdition: that is, but the child of perdition is lost. For the words, [〈 in non-Latin alphabet 〉], (as I take it) are not so well translated by the exceptiue coniunction nisi, as by the aduersatiue sed: seeing here is no exceptiō made of Iudas, as though he had been given to Christ, & afterward had fallen away: which exposition must needes be made, if the words be read, nisi filius perditionis.

Further, by the Crosse of Christ, the Apostle vnderstands synecdochically, the all sufficient, expiatorie, and satisfactorie sacrifice of Christ upon the crosse, with the whole work of our redemption: in the saving knowledge where of he professs he will glorie, and boast. For Christ is made to vs wisdome,righteousnes—that as it is written, He that gloris, shouldglorie in the Lord: euen to make boast of him all the day long, as the Psalmist speaks. And the reason why Paul professs that he will glorie onely in the Crosse of Christ, is, because Christ crucified is the treasurie, and storehouse of the Church: seeing that in him are hid, not onely the treasures of wisdome and knowledge, Coloss. 2. 3. but of bountie and grace, Ioh. 1. 16. and of all spirituall blessings. Eph 1:3. For first, by Christ crucified, we have reconciliation with God, remission of sinns, & acceptation to eternall life. Secondly, we have the peace of God which passs all vnderstanding, peace with God, with Angels, with men, with our selues, with the creatures. Thirdly, we recouer the right and title which we had in the creation to all the creatures and blessings of God. 1. Cor 3:22. Fourthly, all afflictions and iudgements, cease to be curses and punishments and become either trialls, or corrections. Lastly, death it selfe, is no death, but a sleepe: for all that die in the Lord, are said to sleepe, and to rest upon their beddes. Isa 57:2. Indeede, if we looke upon death through the glasse of the Law, it is the very downefall to eternall destruction: but if we consider it as it is changed by the death of Christ, it is but a passage from this trans[•]torie life, to eternall life. Christ by his death has taken away sinne, the sting of death: so that though it seaze upon vs, yet (hauing lost it sting) it cannot hurt vs. So that in a word, in Christ crucified, are all things that a man can glorie of. If we would glorie in knowledge, and wisdome; He is the wisdome of the father, seeing that all treasures of wisdome and knowledge are hid in him: and therefore Paul desired to know nothing among the Corinthians, but (brist and him crucified. 1. Cor 2:2. for this knowledge is eternall life. Ioh, 17. 3. If in the loue and favor of great men: by him we are highly aduanced into the loue & favor of god. Eph 1:6. If in honors & riches; by him we are made Kings and Priests. Apoc 1:6. If in libertie; by him we are delivered from the hands of our enemies, Sinne, Satan, &c. Luk 1:74. If in pleasures, comfort, and content: he is our felicitie, in him we are cōplete, Coloss. 2. By him we have right to those things which eye has not seene, eare has not heard, neither can the heart of man conceiue. It may be said, why does Paul glorie in the ignominious death of Christ, rather then in his glorious resurrection, triumphant ascension, and imperiall iurisdiction now sitting at the right hand of the Father? Ans. These are not excluded, but included in the Crosse: yet he nams the crosse rather then them. First of all, to shew that upon the crosse, Christ did fully finish the worke of our redemption: for being now readie to give vp the ghost, he said, It is finished. Ioh. 19. 30. this made Paul to desire to know nothing but Christ, and him crucified. 1. Cor. 2. For in his humiliation stāds our exaltation; in his weaknes, stands our strength; in his ignominie, our glorie: in his death, out life. Secondly, to shew that he was not ashamed of the crosse of Christ, though neuer so ignominious in the eyes of the world. It had been no great thing for Paul to have gloried in the resurrection, ascension, wisdome, power, maiestie of Christ, wherein the world can and does glorie. But to glorie in the shamefull, contempuble, accursed death of the crosse was a matter of great difficultie, and the worke of faith, judging that which the world counts ignominious, to be most glorious: that which the learned Philosophers counted foolishnes, to be the wisdome of God. 1. Cor 1:24.

The Popish sort abuse this text two ways. First, in applying it to the transient cross. Secondly, to the permanent or material cross. To the transient cross, in that they glory in it: First, as having a virtue in it, (when it is made in the air,) to drive away Devils. Secondly, being made in the forehead to be as an amulet against charms, blastings, and other such like casualties. To the material cross, when they adorn it with gold and jewels, and so cause it to be carried in great pomp before them. When the Crucigeri wear it in their hats in a white, red, or green color. When they put their confidence in it, and pray to it, Holy Cross, save us. This is Popish and carnal glorying in the cross; and not spiritual, in the death of Christ upon the cross, of which only the Apostle speaks in this place.

The reason why he would glory in nothing but in the cross of Christ, follows to be considered, in these words, By which the world is crucified to me, and I to the world. It is taken from a double effect, which Christ, or the cross of Christ, wrought in him: (for the words, [by which], may be referred to either indifferently.) The first, to be crucified to the world: the second, the world to be crucified to him. By the world, we are not to understand the frame of heaven and earth, not the creatures, nor mankind: but honor, riches, pleasures, favor, wisdom, glory and whatever is opposed to the kingdom of Christ, and the new creature. To be crucified to the world, is to be dead to it, to despise and contemn it, to count all the glory of it to be no better than dung, in respect of Christ and his righteousness, as Paul did (Philippians 3:8). The world is said to be crucified to us, when it hates and persecutes us, and accounts us the filth and the off-scouring of all things (1 Corinthians 4:13). Yet here observe that we are crucified to the world, and the world to us, by the virtue of the death of Christ, after a different manner. We are crucified to the world, properly by the spirit of Christ, weaning our affections from the love of this world. The world is crucified to us, by the death of Christ, improperly, and by accident, in that we are made such as the world cannot but hate and persecute: for seeing we are made new creatures, and chosen out of the world, therefore the world hates us (John 15:19).

Here we see who those are that can truly glory in the cross of Christ, namely those that are dead to the world, and the world to them: such as feel the power of the spirit of Christ crucifying the flesh in them, with the affections and lusts. Others can no more glory of the cross of Christ, than he that glories of the victory which his Prince has gotten over his enemies, himself in the meantime being a vassal, and slave to them.

Secondly, that it is not sufficient for a Christian, that the world is crucified to him, except he also be crucified to the world, neither loving the world, nor the things in the world.

Thirdly, that to be crucified to the world, is not to profess monastic life, and to be shut up in a Monastery: but to renounce the world, and the corruptions that are therein, both in affection of heart, and practice of life.

Fourthly, we are taught to carry ourselves to the world, as crucified and dead men, not to love nor like it, to seek or affect it, but to renounce and forsake it, with all the vanities, delights, and pleasures thereof: and to be as dead men to our own wicked wills, and to our carnal reason, letting them lie dead in us, and suffering ourselves to be ruled, ordered, and guided by the spirit of God: making his will our will, his word our wisdom.

Fifthly, by this we may examine our hearts, for if we have our affections glued to the world, and set upon the honors, pleasures, profits, and preferments thereof, we are worldlings indeed: for they that are Christ's are crucified with Christ (Galatians 2:20), and have crucified the flesh, with the affections and lusts (Galatians 5:24), and therefore must needs be crucified to the world. A man that is hanged upon a gibbet, ceases from his thefts and murders: So all that are indeed crucified with Christ to the world, cease from their old offenses. For as the Apostle reasons, if we be risen with Christ, we ought to seek the things that are above, and not the things that are upon the earth (Colossians 3:1-2). So if we be dead with Christ from the vanities of the world, we ought as dead men to abstain from all worldly lusts, which fight against the soul (1 Peter 2:11).

verse 15. For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature.

Here the Apostle proves his former assertion, verse 14, that he neither did, nor ought to glory in anything, save in the cross of Christ, because nothing is of any account in the kingdom of God, but a new creature. And this he proves by the removal of all those things that are either opposite to, or diverse from a new creature, signified by circumcision and uncircumcision. And withal he lays down two conclusions. The first is, that in Christ Jesus, that is, in the kingdom of grace, neither circumcision, nor uncircumcision are anything, that is, are neither acceptable to God, nor available to salvation. Under these two, synecdochically comprehending all outward privileges, and prerogatives, dignities and regalities, or whatever can be named: under circumcision comprising the preeminence of the Jew, and the profit of circumcision, which was much every way (Romans 3:1), seeing that to them appertained the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises (Romans 9:4). Under uncircumcision containing the Gentiles, with all their wealth, wisdom, strength, laws, policy, and whatever is of high account, and glorious in the eyes of the world. All which he excludes, and accounts as nothing in respect of regeneration. For that which is highly accounted of among men, is abomination in the sight of God (Luke 16:15). Therefore wisdom, wealth, nobility, strength, are nothing (1 Corinthians 1:26). Outward callings, as to be King or Caesar, Prophet or Apostle. Outward actions of fasting, alms, prayer. Nay, kindred and alliance, as to be mother or brother of Christ, is nothing: for if the blessed virgin had not borne Christ in her heart, as she did in her womb, she should never have been saved (Luke 11:27-28); and if his kinsmen had not been his brethren by spiritual adoption, as well as by natural propagation, they should have had no inheritance in the kingdom of God (Mark 3:33-35). Nay, the outward element of baptism, without the inward grace, is of no force; for it is not the washing away of the filth of the flesh (that is acceptable to God) but the stipulation of a good conscience, which makes requests to God (1 Peter 3:21). And if the communicant at the Lord's table, does not eat the bread of the Lord as well as the bread of the Lord (as Augustine speaks) that is, if he does not receive Christ spiritually by the hand of his faith, as he does corporally receive the element by his bodily hand, he receives unworthily, and so eats and drinks his own judgment (1 Corinthians 11:39). Now the reason why these outward things are nothing available, is, because the things that are accounted of with God, are spiritual and eternal, not temporal and carnal, as these are: which as they shall utterly cease in the kingdom of glory (Matthew 22:30), (for then Christ will put down all rule, authority, and power, 1 Corinthians 15:24), so are they not of any moment or account in the kingdom of grace, as Paul teaches (2 Corinthians 5:16; Galatians 3:28; Colossians 3:11). It may be said, these privileges and outward things, as Prince, and people; Master, and servant: bond, and free, etc., have place in the kingdom of grace, seeing Christianity does not abolish nature, nor civil policy. To which I answer, that man must be considered two ways, in respect of the outward, or inward man. Consider him as he is a member, in civil society, as of the family, church, or commonwealth: there are sundry differences of persons, as bond, free; magistrate, subject; poor, rich: etc., in which sense the Apostle's exhortation takes place, wives, submit yourselves to your husbands (Colossians 3:18), children, obey your parents (verse 20), servants, be obedient to your masters (verse 22). But if man be considered in respect of his spiritual estate, as he is a member of the invisible, or catholic church, under spiritual government, consisting in righteousness, peace of conscience and joy in the Holy Spirit (Romans 14:17), there is no distinction of calling, condition, or sex; for we are all one in Christ (Galatians 3:28), or Christ is all and in all things (Colossians 3:11), in that though we be many, yet are we but one body in Christ (Romans 12:5), seeing we are quickened with one spirit (Ephesians 4:4). The Popish opinion therefore which teaches that there be some outward callings and actions which commend us to God, as to lead a single life, to fast, to vow voluntary poverty, to perform regular obedience, to profess monkery, to be buried in a friar's cowl, or to abstain from these and these meats, is here condemned, when Paul says, that outward privileges will not serve the turn, and that meat commends us not to God (1 Corinthians 8:8).

Again, neither this nor the like places (Galatians 3:28; Colossians 3:11) do anything favor the Anabaptistical fancy, of bringing in an anarchy, that is, a disorder into Christian society; by taking away Christian magistrates, and distinction between master and servant: for by the same reason we may confound the sex of man and woman, for Paul says, there is neither male nor female, but we are all one in Christ, the meaning thereof is this, that although in respect of our inward or spiritual estate before God, there be no such difference: yet that hinders not but there may be in respect of our outward estate.

Further, we learn from hence, that no man is to think highly of himself in regard of outward privileges, as birth, honor, wealth, favor, nor to glory in them (Jeremiah 9:23). Rich men must not be high minded (1 Timothy 6:17). Nay, the King may not lift up his mind above his brethren (Deuteronomy 17:20). Paul's example is notable, who accounted all the privileges which he had before his conversion, while he was a Jew, (as that he was a citizen of Rome, a Pharisee, a great Rabbi, instructed by Gamaliel, of the tribe of Benjamin, circumcised the eighth day, etc.) and after his conversion being a Christian (as that he was an Apostle, taken up into the third heaven, etc.) to be as nothing or worse than nothing, even as loss or dung in respect of being a new creature in Christ, that is, in respect of justification, and sanctification. And therefore we may not set our minds too much upon outward things, as riches, honors, pleasures, seeing they are not [reconstructed: available] to salvation.

Besides, this teaches all those that are but in mean and base estate, to be content: for outward privileges avail nothing: outward wants and miseries, hinder nothing. If a man be rich, he is nothing the nearer, and if he be poor, he is not a whit the further off: it is the poverty of the spirit, which makes a man rich in grace: for though the poor man be the rich man's slave, yet he is the son of God, and fellow heir with Christ: and though the rich man be the poor man's master, yet he is the servant of Christ, as Paul says he that is called being a servant is God's free man: and he that is called being free, is Christ's servant (1 Corinthians 7:22).

Lastly, this crosses the opinion of the multitude, who think that if a man be increased in riches, graced with favor, advanced with honor, that he is a godly, wise, religious man; and that religion which he professes, is the truth. This is nothing else but to have the faith of our Lord Jesus Christ in respect of persons (James 2:1).

The second conclusion is, that the new creature is the only thing that is acceptable to God. Circumcision, etc. avails nothing, but a new creature. By the new creature, the Apostle understands the image of God, or renewal of the whole man, both in the spirits of our minds, and in the affections of our hearts, which is also called the new man. We shall the better conceive it by the contrary, namely, by the old man; which is want of knowledge in the mind, and delight in ignorance: want of subjection and conformity in the will, and rebellion withal: want of holiness in the affections, and proneness to evil. The new man then, is the restoring of all these defects. For the understanding of this, consider, that there are three things in the soul. The substance of the soul: the faculties, or powers of the soul: and the qualities of these faculties. Now neither the substance nor faculties are lost by the fall, but only the qualities of the faculties: as when an instrument is out of tune, the fault is not in the substance of the instrument, nor in the sound, but in the disproportion, or jar in the sound: therefore the qualities only are renewed by grace. These qualities or habits, are either in the understanding: or will and affections. The quality in the understanding, is knowledge (Colossians 3:10). You have put on the new man, which is renewed in knowledge, after the image of him that created him. In the will and affections, they are principally two, righteousness, and holiness, both which are in truth and sincerity, without all hypocrisy (Ephesians 4:24). Put on the new man, which after God is created in righteousness, and true holiness: where holiness, and righteousness, are opposed to concupiscences, and lusts of the old man: truth (which has relation to both) to spiritual guile, and dissimulation: so that each of these qualities, have two parts, a want of the contrary evil, and a positive quality or habit of goodness. Holiness respects God, and contains all duties of piety, contained in the first table: righteousness, respects man, and the creatures, and comprises all the duties enjoined in the second table. Truth respects the manner how both the former are to be practiced, namely, with an upright and sincere heart, free from all hypocrisy and deceit. These three making a perfect harmony in all the faculties of the soul: holiness performing all the duties of piety: righteousness the duties of humanity: truth seasoning both the former with sincerity.

But (may some say) how is the new creature opposed to all external things, or said to be of any force in the kingdom of Christ, seeing it is not available to justify a man before God, being stained with manifold imperfections? For answer of this, we are to know, that outward things are sometimes opposed to Christ, and his righteousness, as (Colossians 3:11): There is neither Jew, nor Grecian, circumcision nor uncircumcision, etc. but Christ is all, and in all things. Sometimes to faith, as (Galatians 5:6): Neither circumcision avails anything, nor uncircumcision, but faith which works by love. Sometimes to the new creature or sanctification, as in this place, and (2 Corinthians 7:29): Circumcision is nothing, etc. but the keeping of the commandments of God. But the sense is all one, for they are opposed to Christ, as to the matter of our justification: to faith as to the instrument apprehending it: to the new creature, as to the sign of them both.

Further, whereas both here, and (2 Corinthians 5:17) the image of God is called a new creature, (or as it is in the original [[〈 in non-Latin alphabet 〉]] a new creation) the meaning is not, that either the substance, or faculties of the soul are created anew; but that the work of regeneration is wholly to be ascribed to God alone, (not as though we were stocks or stones without life or motion) but because God does create these new qualities in us, quickening us when we were dead in sin, and working in us both the will, and the deed (Philippians 2:13).

If regeneration then be a new creation, it must needes follow, that before our conuersion we were not onely dead, but euen flat nothing, in godlines, and grace. By which we see what to judge of the Semi-pelagian heresie, which teaches, that a man by an internum principium, may dispose himselfe to will that which is truly good: and that man is not starke dead in sinne, but onely sicke or wounded and halfe dead, as the man which fell among theeues, Luk. 10. or as a prisoner that is shackled and manackled, who can walke of himselfe, if his fetters be taken from him: so we (if Christ loose the chaines of our sinnes) have power of our selues to mooue our selues. Which doctrine we know is most iniu[•]ious to the mercie of God, and most derogatorie to the merits of Christ, seeing it makes him in the worke of our salvation, to be but causa removens prohibens, which (as Logicians teach) is but causa sine quâ non, which in truth is no cause at all. So that they make themselues their own Sauiours, and Christ to be but an instrument whereby they save themselues: for if he doe but remooue the impediment, they without any more adoe, are able to mooue and act themselues. When as the conuersion of a sinner is as great a worke as the creation of heauen and earth: for Paul calls it here a new creation. in fact, here is a greater power required (if I may so speake) then that whereby the world was created. For though an infinite power be required as well to the creating of the great world, as the recreating or regenerating of the lesse world, as our Sauiour Christ signifies, Mark 2:9. Whether is it easier to say to the sicke of the palsie, Your sinnes are forgiuen you, or to say, Arise, take vp your bed and walke? yet the holy Ghost seems, of the two, to make it more difficult, to create a new hart, then a new world, in that speaking of the creation of the world, he says it was made by the word of God, By the word of the Lord were the heauens made. Psal 33:6. or by his fingers, when I consider the heauens, the workes of your fingers. Psal 8:3. or by his handes. Psalm. 102. 25. The heauens are the workes of your hands. But the redemption of man, and the conuersion of a finner, is said to be wrought by the arme of God. Marie in her Magnificat, says, He has shewed strength with his arme. Luk 2:51. in fact, he was faine to set his side to it, and it made him shed many a teare, and sweat as it were drops of blood, trickling downe to the ground. Luk 22:44. Before our conuersion, we are like the drie bones, Ezek. 37. for as when the winde of God came upon them, bone came to bone, and were ioyned with sinews, and couered with flesh, and had their senses restored: so when the spirit of God, like the fauonian winde, blows upon vs, it reuius vs againe; giving vs a new life, new senses, a new heart, new wills, and affections: for all old things passe away, and all things become new. 2. Cor 5:17. For it opens the eyes of our vnderstanding, making vs discerne of things that differ. Eph 1:18. Philip. 1. 10. it boars a new eare of obedience in vs, Psal 40:6. and gius vs a new tast, not to savor the things of the flesh, but of the spirit. Rom 8:5.

Further, this serues to detect the naturall Poperie of the multitude, and of our own hearts, when we perswade our selues (though falsely) that though we goe on in our sinnes, yet that we can repent when we list. When as the Prophet says, O Lord, I know that the way of man is not in himselfe: and Paul says, that it is as great a worke to create a new heart, as to create a new world: for regeneration is a new creation. 2. Cor 5:17. Augustine says well, He that will grant pardon to him that repents, will not alway give repentance to him that sinnes.

Againe, in the sense that Paul calls the image of God, a new creature, or the new man, and corruption the old man: we graunt, that our religion is new, and Popish religion is old. For as the new men, is the restored image of God, in which Adam was first created, though afterwards defaced by his own inuentions: Eccles 7:31. So our religion is the restored or reformed doctrine first taught by the Apostles, which afterward was corrupted by mens deuices. Albeit, in Tertullians sense, ours is the old religion, and theirs the new: as the image of God is the old man, and corruption the new.

use. If we be not changed in our liues, but remyane old Adams still, euen the same men we were before, in minding, willing, affecting earthly things, and fashioning our selues to the guise of the world; we are no new creatures, though we promise and protest neuer so much: we are but hypoc[••]tes, deceauing others, and our selues also. For where this new creature is, there is a change in all the faculties and powers of soule and body: the mind is not set upon the world, but minds heauenly things: the will, affections, and conuersation of the whole man, is in heauen. Philip. 3. 20. For the spirit of regeneration is like the leauen which a woman tooke and bid in 3. pecks of meale till all was leauened: for after the same manner, by a secret operation it alters the mind, will, affections. If any be in Christ (says the Apostle) he is a new creature, old things arepassed away, behold, all things are become newe. If therefore we be new creatures, why lead we not a new life? if we be changed in affection, why are we not changed in conuersation?

But by this we may perceiue that all which are christians in profession, are not christians in conuersation: all that are washed with the outward Element of water, are not washed with the inward baptisme, the lauer of regeneratiō: as first, those that are as good fellowes (that is, as badde) as euer they were before, and make no consciēce of sinne. Secondly, such as are no more but ciuill honest men, like those honest women which raysed persecution against Paul and Barnabas, and expelled them out of their coasts. Act 13:50. Thirdly, worldly wise men which savor of nothing but the world. Lastly, such as have some loue and liking of the word, and are in some sort outwardly conformable thereunto, hauing some legall sorrow for sinne arising from legall terrors: but have no thorowe change nor renouation.

Lastly, we may not maruell if the world hate & maligne those that are new-creatures: seeing they neither mind nor affect the same things. For there can be no true loue, where there is contrarietie of iudgements, wills, affections, which has been, is, and wil be, between those that are borne of the flesh, and those that are borne of God. Gen 3:15.

v. 16. And as many as walke according to this rule, peace shall be upon them, and mercy, and upon the Israel of God.

Here Paul commends this glorying in the crosse of Christ, and studie of pietie, in becomming a new creature, as the onely rule of faith and manners, which all teachers and heare[•]s, were to obserue, and follow: Enforcing the keeping and obseruing of this double dutie, by the fruit and benefit that comes thereby, specified here by peace and mercy. In the words two things are generally to be considered: First, the duty of walking, in these words, As many as walke according to this rule: Secondly, the reason of motiue to the practize thereof, in these, Peace shall be upon them and mercy: which is amplified by the generalitie thereof, that is, shall light upon as many as walke according thereto, and upon the Israel of God. The dutie is, that we walke according to this canon, or rule: the word translated walke, signifis not simply to walke, but to walke warily and circumspectly (as it is expounded Eph 5:15.) or to walke by rule, in order, and measure, without treading aside, but making straight steps to our feete. Hebr. 12. 13. Pauls rule which we must walke by, is faith in Christ, called here glorying in the crosse of Christ: & repentance towards God: called regeneration or the new creature: which is rightly called a [••]le of faith, and manners, of things to be believed, and practised, because by it all doctrines and actions, are to be examined: in fact, the Scripture is therefore called Canonicall, because it se[•]tes downe an exposition of this rule: there being nothing from the first chap. in Gen. to the last words in the Apoeal. which aims not at one of these two, either repentance towars God or faith in Christ

Here all ministers are taught what rule to follow in preaching the word, or building the church of God, namely faith, & repentance, the doctrine of the crosse, and conuersion, or the new creature. And all [•]earers according to what rule to order their liues and actions. For this metaphor of walking, and that by a rule or line, shewes that we are trauellers or pilgrimmes, that this world is a strange countrey, that we are to goe to another, that the world is an endles labyrinth, in which we shall for euer lose our selues, except we be guided by this rule.

And here we see that there is a certen rule for the regulating of all things apertaning to faith and manners, though we cannot apply it nor use it as we should: The fault is in vs, not in the rule.

Whereas Paul says as many as walke according to this rule, he shews that Christians have but on onely rule which they are to follow, and according to which they must frame their liues; for the Apostle exhortes vs that we all proceede by on rule. Phil 3:16. Therefore the Papists doe notoriously offend not only in wresting, preuerting, and breaking this rule, but in making other new Lesbian rules, which they prescribe as necessarie to be followed: as the rule of S. Francis, of S. Dominick. S. Austen. S. Jerome &c. holding on mans baptisme better then another, on mans profession holier then another, on mans rule perfecter then another: following any rule rather then Christs, and so divide his sea[••]les coate. And that these sundry rules of Monks are vaine and wicked, it may appeare, First, because they agree not with this rule of Paul, they being many, it but on: it directing and leading to Christ, they leading to by paths, obscuring the merit of Christ, and prescribing many things partly friuolous, partly impious, contrary to faith and good life. Secondly, in that they agree not among themselues; euery sect hauing his own proper orders, and contending their own to be better, holier, perfecter then the rest. Thirdly, in that they divide into diuerse sects those that ought to be all on in Christ, for which cause Paul calles the Corinthians carnall, in houlding some of Paul, others of Apollos, 1. Cor 3:4. For how can they be spirituall, who in speech, action, habitte and attire, profession and conuersation, professe nothing but shisme and dissention? Jerome against the Luciferians says, Sieubi audieris [•]os qui dicuntur Christi, non a Domino lesu Christ[•], sed à quoquam alio nuncupari, puta Marciònitas, Valentinianos, Montenses, Campates, scito non [•]cclesiam Christi, sed Antichristi esse Synagogam. that is, whersoeuer you shalt heare those that are called Christians not to have their name from our Lord Jesus Christ, but from someother, as Marcionites, Valentinians, Montenses, Campates, knowe thus much, that they are not the church of Christ, but the Synagogue of Antichrist. in fact further, solitary life in leauing the society of men, and sequest[•]ing themselues from all company, which is the grownd, and generall practize of Monkish E[•]emites (for Coenobites to speake p[•]operly are no Monks as the word teaches) is against the very light of nature it selfe. First, because it is naturall for men to liue together; in fact it is the ground of the family, the church, and common-wealth. There was neuer nation so barbarous or sauage but endeauoured to liue together by associating themselues, in cities, townes, villages, caues, woods, tents, or some other way, according to the custome of the countrey: which generall practise of all, argues the impression of nature in all. Secondly, speach is given men for this end that they might conuerse together: for it were little or nothing auaileable if men should liue alone, and conuerse withnone. Thirdly, sundry vertues bestowed upon men, as justice, fortitude, loue, and frendship, should be given in vaine, if men should liue solitary, sequestred from all company. Fourthly, mans imbecillity argues thus much; for whereas all other creatures are armed by nature, as the Bull with hornes, the Boare with tuskes: other with tes, fethers, swiftnes &c. man is borne feeble and naked, not able to prouide or defend himselfe, but only by helpe of others, which is an argument that he is borne to liue in ciuill society, and to be holpen by others. Lastly, man is borne to doe good to himselfe and others, in some estate and calling, 1. Cor. 7. But he that lius alone can doe no good to others, nor receive good from them: For whereas they plead for themselues, that they leaue their particular callings, and betake themselus to Armetages, that so they may renounce the world. I answer, that to renounce the world is not to leaue their places and callings, whereunto God has caled them, but to renounce the corruption that is in the world through lust. 2. Pet 1:4. These and the like reasons made the Philosopher to say, that he which left the societie of men and betooke himselfe to a solitary life, was either a God, or a beast.

By this we may see what Lesbian rules they follow: and how that which they account the highest degree of perfection, is in truth the depth of abomination: that it has been the cause of much wickedness, as of idleness, hypocrisy, whoredom, [reconstructed: sodomy], besides the cruel murdering of many poor innocents. Therefore let neither their hypocrisy, nor the church's pretended authority, nor the long received custom, anything move us, but that leaving them, we follow the rule of Paul in this place: for they that walk according to it, peace shall be upon them and mercy. By peace, we are to understand outward peace, as prosperity, and good success in all things we go about. For whatever they do, shall prosper (Psalm 1:3). And peace with the creatures; as first with the good Angels (Colossians 1:20), who are ministering spirits, sent forth to minister, for their sakes that shall be heirs of salvation (Hebrews 1:14), pitching their tents about them (Psalm 34:7), and bearing them in their hands as the nurse her child (Psalm 91:12). Secondly, with the godly. The Prophet says that in the kingdom of Christ, the wolf shall dwell with the lamb, the leopard shall lie with the kid, etc., that is, men of fierce, savage, and wolfish natures, shall be so changed by grace, as that they shall live peaceably and lovingly together. Thirdly, with the wicked their enemies, partly because they seek to live in peace, as David says of himself, I labor for peace (Psalm 120:7), partly because God so inclines their hearts, as that they are peaceable. Lastly, with the beasts of the field, and all the creatures. The Lord promises to make a covenant with the wild beasts, and fowls of the heaven, in behalf of his people, that they may sleep safely (Hosea 2:18). But the peace which is principally meant in this place, is peace of conscience which passes all understanding (Philippians 4:7). Which is peace with God, being reconciled and at one with him (Romans 5:1). Being justified by faith, we have peace with God. And peace with ourselves, which is threefold, as it is opposed to a threefold dissension in man. The first is, when the will and affections renewed by grace, are obedient to the mind enlightened by the spirit, and at peace therewith: opposed to the dissension that is between rebellious affections, and natural reason. The second is, when grace (though strongly assailed) gives corruption the foil, whereupon follows the calming and quieting of the mind, opposed to the combat between the flesh and the spirit. The third is, when the conscience persuaded of remission of sins, and reconciliation with God, ceases to accuse and terrify, and begins to excuse, and comfort us: opposed to the conflicts that a distressed conscience has with legal terrors, and the anger of God. By mercy (which is the cause of this peace) are understood, all spiritual blessings, which flow to us from the love, and favor of God in Christ, as remission of sins, justification, sanctification, and eternal life itself. The words [upon them], have great emphasis, signifying, that these blessings come down from heaven, and light upon them that follow this rule, and that they [reconstructed: cannot be hindered] by the malice of men.

Let the Pope then anathematize, curse, and excommunicate us, both Prince and people, because we tread not in the steps of his faith, but of the faith of our father Abraham, and walk not according to his rule, but according to this rule of the Apostle: for we need not fear his thunderbolts, nor curses, seeing the causeless curse shall never come (Proverbs 26:2). For what though he curse, if God does bless? It was the thing that comforted David being cursed of his enemies, in that though they did curse, yet God would bless (Psalm 109:28). And let us comfort ourselves in this, that he will curse them that curse his people (Genesis 12:3).

Again, if peace and mercy shall be upon them that walk according to this rule, then wrath and indignation shall light upon those that follow any other rule, or devise any other way, or set down any other means of salvation besides, or contrary to this. False therefore is the opinion of Pucksius, that if a man lead an outward civil life, he may be saved in any religion, the Jew in his Judaism, the Turk in his Mahometism, the Heathen in his Paganism. For they that walk not in this way, according to this rule, do but weary themselves in endless labyrinths: and so walking without line or rule in their crooked ways, shall be led with workers of iniquity, whereas peace shall be upon Israel (Psalm 125:5). Other uses are made of mercy and peace, on pages 11 and 12, to which places I refer the reader.

The Apostle adds, that peace and mercy shall be upon all them that walk according to this rule, and upon the Israel of God. There is a double Israel mentioned by Paul. Israel according to the flesh (1 Corinthians 10:18), and the Israel of God: as there is a twofold Jew, one outward, in the flesh: another inward, in the spirit (Romans 2:28-29). By the Israel of God, the Apostle means all such as are like to Nathaniel, who was a true Israelite, in whom there was no guile (John 1:47), whether they be the faithful Gentiles, or believing Jews. And he makes mention of the Israel of God, partly by reason of the adversaries, who bragged so much of their father Abraham, and that they were the only true Israelites, and yet were no Israelites because they trod not in the steps of the faith of Abraham: partly for the weak converts, who thought it a hard thing to be severed from the society of those, to whom the promises were made: partly for us Gentiles, that we might know that all are not Israel, which are of Israel (Romans 9:6), but that all they which are of faith are blessed with faithful Abraham (Galatians 3:9), seeing that God is no accepter of persons (Acts 10:34).

verse 17. From now on let no man put me to business: for I bear in my body the marks of the Lord Jesus.

Here the Apostle lays down his last admonition, preventing an objection that might be made by the false Apostles, or the Galatians. For whereas it might be said, that Paul sought himself, and the world, shunned persecution, and therefore joined circumcision to Christ to please the Jews, and followed not his own rule verse 16, he takes away this objection with great authority, when he says, from now on let no man put me to business. And withal he adds a reason of it, for I bear in my body the marks of the Lord Jesus: as if he should say, The bonds, the imprisonments, the stripes, wounds, and scars in my body, do sufficiently testify my fidelity in my ministry, for if I had preached circumcision I should not have suffered persecution. The words may be and are taken in a double sense. First thus, The false Apostles and you Galatians (by their instigation) have been troublesome to me, by false accusations and slanderous imputations, as that I taught circumcision and the observation of the ceremonial Law as a thing necessary to salvation, and so you have made a revolt from my doctrine, and by that means have doubled and tripled my labor and pains among you: But from now on cease to be troublesome to me, you may take experiment and proof from me; the marks that I bear in my body do sufficiently witness and seal the truth of my doctrine, and my fidelity in my Apostleship, as also whose disciple I am, Moses or Christ's, and what rule I follow, Judaism or Christianity. Secondly, they carry this sense, I have said, that they which walk according to this rule, in glorying only in the cross of Christ, peace shall be upon them, and mercy, and upon the Israel of God; And I say again and again, that we ought to strive and contend for it, to observe and keep it, as a thing most necessary to salvation: as for [reconstructed: other things] not necessary to salvation, as circumcision etc., let no man trouble me in the execution of my Apostolic function, or hinder the course of the Gospel, by urging any other doctrine or ceremony contrary or diverse from this, as necessary to salvation: This one thing is necessary, other things are needless and fruitless in comparison, therefore neither I, nor the church of God ought to be troubled with them. This latter sense I take to be more agreeable to the text. Some make the sense to be this, I have had many troubles and conflicts; and have many marks and scars in my body inflicted by persecutors: therefore be no more troublesome to me: for it were too much to add wormwood to my gall, affliction to affliction. Here we see the condition of the Apostle, and the estate of all faithful ministers; that it is full of trouble and molestations. For as they are accounted men of turbulent spirits, disquieters of the state, as Elijah was (1 Kings 21), and Jeremiah (chapter 15:18), and Paul (Acts 16:20 and 21:28), So they are most troubled with factious opposers and false teachers, who labor to bring into the church things partly needless and superfluous, partly hurtful and pernicious. Thus the false Apostles troubled the pastors and church of Galatia (Galatians 5:10), and the churches of Antioch, Syria, Cilicia (Acts 15:24).

Secondly, consider how that the most and greatest troubles of the church have been for matters not of substance, but of circumstance, partly not necessary, partly contrary to the rule: which notwithstanding have been urged with fire and fagot, as things most necessary.

Lastly, he that stands forth for the defense of God's truth (as Paul did, and all Ministers ought to do) must let go all circumstances, and look to the substance. Not with Martha to trouble himself about many needless things, when as one thing only is necessary (Luke 10:41).

The reason follows in these words: For I bear in my body the marks of the Lord Jesus.

The word in the Original translated marks, does properly signify prints with a hot iron. But it is here used generally to signify, any blemish, scar, or mark whatever, whether such as was accustomed to be set upon servants bought with money (which among the Jews was a hole in the ear pierced with a nail, Exodus 21:6; Deuteronomy 15:17), or upon slaves taken in the wars, as the Samians set upon an Athenian captive the sign of an owl: and the Athenians upon a Samian the sign of a ship. Or upon malefactors, as a hole in the ear, an F in the forehead, a brand in the hand. Or such a mark, as some think, was set upon Cain (Genesis 4:15), or the mark of God (Ezekiel 9:4), or of the beast (Revelation 16:[illegible]).

The marks of Christ are of two sorts, either inward and invisible: or outward and visible. The invisible marks are two. The first, is God's eternal Election, which is called God's seal or mark (2 Timothy 2:19). The foundation of God remains sure, and has this seal, The Lord knows who are his. All the Elect are marked with this mark (Revelation 7), and by it Christ knows and acknowledges them for his sheep (John 10). The second, is regeneration, or the imprinting of the defaced image of God in the soul. By this mark (which is the true indelible character, never to be blotted out) are all believers sealed (2 Corinthians 1:22; Ephesians 1:13). These inward invisible marks of Election and Regeneration, are in the soul, and therefore not here meant: for he speaks of bodily marks, I bear in my body the marks.... The outward visible marks are twofold: Typical, or Real. Typical, as circumcision, which was a mark set in the foreskin of the flesh (Romans 4:11). The blood of the Paschal lamb, wherewith the houses of the Israelites were marked, when the firstborn of the Egyptians were slain by the destroying Angel. And Baptism is of the same kind: for by Baptism Christians are distinguished from Jews, Turks, Infidels whatever. Real marks of Christ, are either in his natural, or in his mystical body. In his natural body, the wounds which were given him in his hands, feet, and sides; which he showed to his Disciples after his resurrection (John 20:27). Which whether they be now to be seen in his glorified body (as some affirm) or abolished (as others,) I leave to the Reader, as a thing uncertain, and merely conjectural, seeing there is nothing in Scripture either for it, or against it, that does necessarily conclude it. But of these marks, the Apostle speaks not in this place. The marks in his mystical body, are those, which are in his members, as wounds, scars, whippings, maimedness, etc., of which we read (2 Corinthians 4:10): Every where we bear about in our body the dying of the Lord Jesus. And (2 Corinthians 11:24-25): Five times I received forty stripes save one: I was three times beaten with rods, once stoned, etc. And these the Apostle here calls the marks of Christ, because they are inflicted for the profession of Christ, and the Gospel: as the wounds and scars of a soldier may be called his Prince's wounds and scars, because they are had in his cause and quarrel. Now those in his natural body differ from these in his mystical: First, in that they are meritorious, for by his stripes we are healed (1 Peter 2:24). These in his mystical body are glorious in the sight of God (as the death of his Saints is;) yet not meritorious. Secondly, those in his natural body, were prophesied of before in particular (Psalm 22:16): They pierced my hands and my feet. These in his mystical body only in general, that we should be conformable to him.

In this place Paul speaks of the latter only, which were in his own person; and this he does, not to put any merit in them, as Saint Francis did, but to testify himself to be a faithful servant of Christ. And he further meets with the false Apostles, who would needs have had the Galatians circumcised, that so they might glory in the flesh, as having set the mark of circumcision in the foreskin of their flesh. As if he should say, I set not marks in other men's flesh, to glory of them, as the false Apostles do; but I bear about in my body the marks of the Lord Jesus, these are the signs of my Apostleship, and arguments of fidelity in my Ministry, which I set not in other men's flesh, but have in my own.

Here we see what we are to think, and what use we are to make of the wounds, scars, and blemishes, that are in any of the Saints for the profession of the Gospel, and maintenance of the truth. First, that they are the sufferings, wounds, and marks of Christ himself (as Paul terms them here, and Colossians 1:24), seeing they are the wounds of the members of that body, of which he is the head. Secondly, they have this use, to convince the consciences of persecutors, and wicked men, that they are the servants of Christ, which suffer thus for righteousness' sake, for which cause they are here mentioned by Paul. Thus he proves himself to be a member of Christ by the afflictions which he suffered for his sake (2 Corinthians 12). Thirdly, if men be constant in their profession, namely in faith and obedience, they are banners of victory. Therefore no man ought to be ashamed of them, no more than soldiers of their wounds and scars: but rather in a holy manner to glory of them as Paul did. For as it is a glory to a soldier to have received many wounds, and to have many scars, in a good cause, in his Prince's quarrel, and for the defense of his country: So it is a glory for a Christian soldier to have the marks of the Lord Jesus in his body, as of wounds, scourges, bonds, imprisonment, for the profession of the truth. Therefore Constantine the great, (as the Ecclesiastical history records) kissed the holes of the eyes of certain Bishops, (which had them put out by the Arians, for the constant profession of the faith of Christ) reverencing the virtue of the Holy Spirit which shined in them.

This makes nothing for the fratres flagellantes, who glory in the marks which they make in their flesh, by whipping of themselves. For first, it is not the punishment (as Cyprian says) but the cause that makes a Martyr. Secondly, the marks which men set upon themselves contrary to the Law (Leviticus 19:28), are not the marks of the Lord Jesus: but those only which are set upon them by others, for the profession of the truth. Thirdly, this whipping and afflicting of themselves, being but will-worship, in not sparing of the body (Colossians 2:23), is no better accepted of God, than the superstitious practice of Baal's priests, lancing themselves with knives, till the blood gushed out (1 Kings 18:28).

Again, if this be the glory of a servant of Christ, and a note of constant profession, what shall we say of them who have not only their consciences seared with a hot iron, but by drinking, whoring, rioting, etc., get the marks of Bacchus and Venus in their bodies? For if these be the marks of Christ, those must needs be the marks of Satan.

Lastly, hence we are taught a special duty, and that is, to suffer bodily affliction in the profession of the truth: and though bonds and imprisonment await us in all places, not to pass for them, so that we may fulfill our course with joy, according to Paul's example, both here, and (Acts 20:24) as also his commandment to Timothy, Suffer affliction as a good soldier of Jesus Christ (2 Timothy 2:3). The reasons are these. First, by suffering bodily affliction, we are made conformable to Christ, and fulfill the rest of the afflictions of Christ in our flesh (Colossians 1:24). Secondly, they teach us to have a sympathy and fellow feeling of the miseries of our brethren, to remember those that are in bonds, as though we were bound with them, and those that are in affliction, as though we also were afflicted in the body (Hebrews 13:3). Thirdly, our patient enduring of affliction, does not only serve as a precedent and example to others to suffer patiently, but also is a notable means to confirm them in the truth (2 Corinthians 1:6) (Philippians 1:14). Lastly, they serve to scour us that are earthly vessels, from the rust and filth of sin, that cleaves so fast to our nature.

18. Brethren, the grace of our Lord Jesus Christ, be with your spirit, Amen.

Here, the Apostle concludes his epistle with his usual farewell commending the Galatians to the grace of God, and wishing to them all things appertaining to spiritual life and godliness (1 Peter 1:3), which he signifies here by grace. There is a twofold grace mentioned in Scripture, grace which makes a man gracious or acceptable to God, gratia gratum faciens: and grace which is freely given, gratia gratis data. Gratia gratum faciens, is the favor and love of God, whereby he is well pleased with his elect in Christ, and this grace is in God himself, and no quality infused or inherent in us: and it is truly called the first grace, as being the cause of all other subsequent graces. Gratia gratis data, is the free gift of God bestowed upon men, whether natural, or supernatural: natural either in the state of innocence, before the fall, as original justice, etc. or in the state of apostasy, since the fall, as the gift of illumination (John 1:9), and such like: supernatural, either common gifts, as the gift of miracles, prophesying, tongues, etc. or saving graces, as the grace of election, effectual vocation, justification, adoption, glorification, etc. all which are called the second grace, because they flow from the first, as the stream from the fountain. Thus Paul distinguishes them (Romans 5:15), calling the former the grace of God, the latter the gift by grace. Now grace in this place is not to be restrained only to the benefit of our redemption, as it is, (2 Corinthians 13:13) where the grace of Christ is distinguished from the love of God, and communion of the Holy Ghost: but to be understood of the favor and love of God, which is the first grace: and of the saving grace of regeneration, which is the second grace, or the gift by grace. And it is called the grace of our Lord Jesus Christ, first, because he is the fountain of it (John 1:16): of his fullness all we have received, and grace for grace. Secondly, because he is the conduit or pipe, by which it is conveyed to us (John 1:17): Grace and truth came by Jesus Christ: for he is our propitiator by whom alone we receive grace, that is, the favor of God, and reconciliation: for grace, that is, for the favor and love which God the Father bore to his Son; we being accepted of God, and beloved in his beloved (Ephesians 1:6). Christ is further called our Lord in five respects. First, by right of creation (John 1:3): All things were made by him. Secondly, by right of inheritance (Hebrews 1:2): He is made heir of all things (Psalm 2:8): I will give you the heathen for your inheritance, and the ends of the earth for your possession. Thirdly, by right of redemption (1 Corinthians 6:20): You are bought with a price, which is neither silver, nor gold, but the precious blood of Christ (1 Peter 1:18-19): and this he performed by a double right, namely, by right of property, as a King redeems his subjects, the master his servants: or by right of affinity, as the father may redeem the son, one brother another, and one kinsman another. Fourthly, by right of conquest (Luke 11:21): When a strong man armed keeps his palace, etc. but when a stronger than he comes upon him, and overcomes him, he takes from him all his armor wherein he trusted, and divides the spoil. Lastly, by right of contract and marriage (Hosea 2:16): You shall call me Ishi, and shall not call me Baali. and (verse 19): I will marry you to me forever in righteousness, judgment, mercy, and compassion, I will marry you to me in faithfulness, and you shall know the Lord.

The Apostle proceeds and says, the grace of our Lord Jesus Christ be with your spirits. For the better understanding of which phrase, we are to know, that man consists of two essential parts, of soul, and body (Ecclesiastes 12:7): Dust (that is, the body) returns to the earth, where it was taken: and the spirit returns to God that gave it. Although the Apostle elsewhere divides man into three parts, spirit, soul, and body, when he prays for the Thessalonians, that their whole spirit, and soul, and body, may be kept blameless, to the coming of Christ. Where he subdivides the soul into two parts, into reason or understanding, which he calls the spirit: will, or affection, which he terms (by the common name agreeing to both) the soul: God having given reason to see, and will to seek, after that which is good: that reason having eyes might guide the will that is blind, and go before, that it might follow. So that the spirit and soul are not two several substances, but one and the same (even as the body and the flesh are one body) and yet are they distinguished for doctrine's sake (Hebrews 4:12): the word of God is said to enter through, even to the dividing asunder of the soul and the spirit. And (Ephesians 4:17-18) the Apostle distinguishes the soul into three faculties, the mind, cogitation, heart: when he says the Gentiles walked in the vanity of their minds, and had their cogitations darkened, because of the hardness of their hearts: by mind, meaning the hegemonical part or understanding: by cogitation, the inward senses, as memory, fantasy, etc. and by heart, the affections.

Now by spirit in this place, is not ment the vnderstanding alone, or the soule alone, but by a synechdoche the whole man is vnderstood, albeit the soule principally be ment, because it is the proper subiect of grace: for grace being a spirituall thing is placed immediately and properly in the spirit, or mind of man; and in the bodie accidentally, where it does bewray it selfe by outward actions. Secondly, for that, as the seate of grace is in the mind; so the sense and apprehension of it is there likewise, & not in the bodie. Thirdly, as Theophilact says, Non ait vobiscum, quid ita? abigens eos à rebus hisce, arguensque non à lege bos spiritum, sed à gratia accepisse. So that, it is all one, as if he should have said, the grace of our Lord Jesus Christ be with you all, as it is Philip. 4. 23. and 2. Thess 3:18. as it may appeare by the like: for that farewell which Paul gives Timothie in his latter Epistle, The Lord Jesus Christ be with your spirit, 2. Tim 4:22. is all one with that in his former, Grace be with you. 1. Tim 6:21. And that salutation Philem. 15. The grace of our Lord Jesus Christ be with your spirit, is all one with that Coloss. 4. 18. Gracebe with you.

Hence that phrase and forme of speech in our English Liturgie, or Common prayer booke, (though misliked by some, and cauilled at by others) has his warrant and ground, when the Minister says, The Lord be with you; and the people answer, And with your spirit, wishing the same to him, that he to them, that God would be with his spirit, that is, with him.

Againe, marke how the Apostle as he did beginne with grace, chap. 1. 3. so he does ende with grace, to teach vs first of all, that our salvation is placed in it alone, for the beginning, the progresse, and the accomplishment thereof: for election is of grace, Rom 11:5. and vocation is of grace, 2. Tim 1:9. and justification, Rom 3:24. and glorification. Rom 6:23. Secondly, that Christ is to have all the glorie of this grace, whereby we are so highly aduanced into the favor of God, both for the beginning, continuance, and ending, without ascribing any part thereof to our selues, or any other creature. Thirdly, that all our salutations, and greetings, our adieues, and fare-wells, ought to be grounded in the grace of Christ, otherwise they are but carnall: and therefore the Apostle bidds the Christians to salute one another in a holy kisse, or (as Peter speakes) with the kisse of loue. 1. Pet 5:14.

This confutes the Popish Doctors, who doe not onely ascribe the beginning of their salvation to themselues, in coworking with God in their first conuersion: but also the ende and accomplishment of it, by workes of condignitie, which (as they say) are meritorious of eternall life.

Further, obserue, with what emphasis the Apostle concludes his Epistle: First opposing Christ the Lord of the house, to Moses who was but a seruant in the house. Secondly, the grace of Christ to inherent justice, and merits of workes. Thirdly, the spirit, in which he would have grace to be seated, to the flesh, in which the Apostles gloried so much. Lastly, brotherly vnitie one with another, implied in the word brethren, to the proud and lordly carriage of the false Apostles ouer them.