A key to the key of Scripture: or An exposition with notes, vpon the Epistle to the Romanes; the three first chapters begun at Walsall in Staffordshire, continued at Pitmister in Somerset. By William Sclater Batchelar in Diuinitie, and minister of the Word of God at Pitmister in Somerset.

A KEY TO THE KEY OF SCRIPTVRE: OR AN EXPOSITION with Notes, vpon the Epistle to the ROMANES; the three first Chapters: Begun at Walsall in Staffordshire, con∣tinued at Pitmister in Somerset.

By William Sclater Batchelar in Diuinitie, and Minister of the Word of God at Pitmister in Somerset.

LONDON: Printed by T. S. for George Norton, and are to be sould at his shop neere Temple-barre. 1611.

TO THE RIGHT VVorshipfull S^ir. Henry Hawley Knight, M^r. John Simmes Esquire, one of his Maiesties Iustices of Peace, in the County of Somerset, M^r. Roger Warre, M^r. Richard Warre, M^r. Thomas Warre, Esquires, grace and peace.

RIght Worshipfull,a S^t. Peter foreseeing, by speciall reue∣lation, the nighnesse of his departure, thought it a part of dutie, so long as hee was in this Tabernacle, to stirre vp the people of God, by putting them in remem∣brance, and, as it should seeme, iudged it not e∣nough to teach voce & exemplo, except hee also left behinde him, a liuing remembrancer in wri∣ting: as if hee had conceiued the triple, pasce, gi∣uen him in charge, to import as much, as pasce verbo, pasce exemplo, pasce scripto. The same, vpon like ground, I cannot but acknowledge a duty in

mee. Reuelation I haue none, but sensible notices enow, frequent infirmities, proclamers of mor∣talitie, that seeme to threaten a speedy dissolution of mine earthly tabernacle. God may be pleased to support it, beyond my hopes, and aduised de∣sires; how euer, my prayer is, if God be so plea∣sed, that my Master, when hee comesb, may finde me so doing, and my people haue some meanes to keepe in remembrance doctrines taught them.c How leaking, and sieue-like our vessell of memo∣ry is, in retayning the liquor of diuine truth, whose wofull experience teacheth not? If I may heale these breaches in my people, and any whit further the faith of Gods Church, I haue my desire, and shall glorifie God in this behalfe. The inscription is yours by iust title; as, for the manie personall desernings of you all at my hands, so for the sup∣port, some of you affoorded to my pressures: and help you lent mee in bringing these rude notes to their first light, which otherwise had perished, as abortiues, through malice of the aduersary. You delight not in complements, else would I giue them. Thus onely I pray to be reputed, thank∣full: thus onely to be recompensed, with your conscionable perusing of what is here presented. The many scapes, which as a man, I haue made, let your loue couer. The helpes, if any, brought to the vnderstanding of this Epistle, (iustly termed by Diuines The Key of Scripture) vse to your fur∣ther edifying in our most holy faith. I end with

that prayer of Paul for Onesiphorus. The Lord grant mercy to you and your housholdes, that haue so many wayes and often refreshed me, and were not ashamed of mine afflictions. The Lord graunt you, to finde mercy with the Lord at that day, Amen.

From Pitmister, May 5. 1611.

Your Worships in all Christian respectfulnesse William Sclater.

To the Reader.

CHristian Reader, thou hast here some part of that paynes, so long expected, so much desired. As Caleb and Iosua sent forth to bring tidings and tast of the promised land; so these, to tast the acceptance, the rest shall expect, from the Church of God. My desire was, to haue forth-sent them, with greater company, and better furniture: if either mine owne incessant imployments, would haue permitted more, or friends restlesse opportunitie, had not ex∣torted these. Where I fault, smite me friendly: it shall be as balme to mine head, and perhaps an Antidote to preuent the like, in that which followeth. Be in∣treated to conferre the Text with the glosse: and if I be not deceiued, thou shalt finde the fruit, such as needs not to be repented. Now the Lord, sole giuer of increase to our Labours, make it fruitfull, to the comfort of thy conscience, and furtherance of thy faith. Amen.

Thine in Christ William Sclater.

AN EXPOSITION VPON THE THREE FIRST Chapters of the EPISTLE of Saint Paul to the Romanes.

The Occasion and Scope of the Epistle.

THE occasion of this Epistle seemes this: Report of mani∣fold disagreements, both in iudgement and affection, risen in the Church of Rome; consi∣sting partly of Iewes, partly of Gentiles. The Iewes some of them wholy oppugning the Gospell, others mingling Law and Gospell together, in the case of Iustification; and ioyntly all excluding Gentiles from fellowship in Christ. The Gentiles againe, proud∣ly insulting ouer the Iewes; because God, hauing reie∣cted the body of the Iewes from being his people, had grafted them into the body of Christ. Now to allay all these controuersies and to settle them in truth, and vnitie of iudgement and affections, the Apostle, being hindered from comming to them, deales by letters.

CHAPTER. I.

Verse 1. Paul a Seruant of Iesus Christ, called to be an Apostle, put apart to preach the Gospell of God.

THE parts of the Epistle are principally three. First, a Preface or Introduction, from verse 1. to 16. Secondly, a Trea∣tise of Christian doctrine, of three branches, Iustification, Sanctification, Predestination, to Chapter 12. Third∣ly a Conclusion; wherein is an Exhortation to sundry Christian duties, and a Valediction, or bidding farewell, with sundry salutations, and greetings, according to the custome of Epistles, from Chapter 12. to the end.

The Introduction hath three members: first, an In∣scription: secondly, a Salutation: thirdly, an Exordium, or entrance into the matter it selfe, by insinuation.

The Inscription contayneth a Description: first, of the writer: secondly, of them to whom the Epistle is directed.

The writer is set forth first, by his proper name, Paul: secondly, by his titles of Office, one generall, a seruant of Christ; another more speciall, an Apostle; that illu∣strated by the causes efficient: first, principall, Christ, verse 5. lesse principall, calling, and seperation. Finally subordinate, preaching of the Gospell; obedience of faith; supreame, the glory of God.

The Gospell it selfe illustrated, first, by the Author God; secondly, the subiect matter, Christ; described by his double Sonship, Humane of Dauid; Diuine of God;

set forth by the adioyned declaration and manifestati∣on of it; that also amplyfied, first, by the manner, migh∣tely; secondly, by the meane, resurrection; whole Christ by his dominion.

Persons to whom hee writes described; first, by their place of abode, Rome; secondly, certaine adiuncts, first, Gods loue, secondly, vocation; amplified by the Au∣thor, Iesus Christ; and holinesse: so that in the inscrip∣tion are foure principall things; first, a description of the person writing; secondly, of the Gospell; thirdly, of Christs person; fourthly, of the Romanes, to whom hee writes.

Touching the name of Paul and alteration thereof many opinions might be rehearsed; for my part, the most probable I take that of Hierome, coniecturing it to haue begunne vpon occasion of Paulus the Pro∣consull his conuersion: the reason of his coniecture, because hee then first tooke the name of Paul.

Theophilact inquiring the reason of this change, thus answeres; hee was therefore of Saul called Paul that he might not seeme inferiour to Peter, the chiefe of the Apostles; no not in this, that his name was changed. For manner of calling equall, if not superiour; for reuelati∣ons, persecutions, paines in the Ministerie, blessing on his labours, feruencie of zeale, integritie of life, no way inferiour. Nay not in this, that hee had his name altered vpon speciall occasion.

Let Papists now goe and boast of Peters primacie; [Ʋse.] if any way a primate to the rest, in order of calling, spe∣ciall fauour with Christ, measure of grace; (for as for su∣perioritie in gouernment they are too shameles in clay∣ming it) yet in all these Paul was his equall, if not in most of them, his superiour.

Paul:] Reasons for prefixing his name; first, to shew his readines to iustifie and maintaine the doctrine here

deliuered, to the face of all gain-sayers, and so to pro∣cure greater credit to his doctrine, in the mindes of the Readers. Things couertly conuayed into the Church vnder title incerti Authoris, breede iust iealousie in the Reader, that things so deliuered are scarce iustifiable by the Authour: for straight occurreth the Prouerbe, Truth seekes not corners. Secondly, that the very name of Paul, so worthie an Apostle, might adde some au∣thoritie to the writing.

[Vse.] Learne hence, with reuerence to entertaine this Scrip∣ture. Woe vnto him that despiseth the truth, though taught by the meanest of Gods Ministers: but heaui∣er the condemnation of such as neglect, o•• contemne the doctrine of Saluation, taught by so excellent an A∣postle as Paul, the Apostle of Christs glory.

Papists make another vse; where they finde Paules name prefixed, heere especially, they cry out, manum de Tabula, vnto the people. Why? forsooth in Paules writingsa many things are full of difficultie, which the vnlearned peruert to their owne destruction. An••. First not the letter, but the matters are obscure to flesh and blood. Secondly, not all, nor many, but some things are hard; l••quitur quā fieri potest parcissime. Thirdly to whom hard?b viz. to the vnlearned and the vnstable; to them that perish; and to them onely: the Elect arec al taught of God, so much as is necessarie for their saluation: yea, thed least as well as the greatest. Fourthly▪ why not other Scriptures detained from them, seeing these also are peruerted by them that perish? Ibid. Fiftly, Peter commends them fore attending to the Propheticall Scriptures, and cal•• them light; wherein notwithstand∣ing the mysteries of saluation are more darkly propoun∣ded then in any the writings of the Apostles. Read Ioh. 5 39. Rom. 1••.4. Acts. 17.11. 2 Tim. 3.15. The better vse of such difficulties is this; therefore be more paineful

in searching, more earnest in praying God to open thine eyes, that thou mayst see the wondrous things of the law: lesse trusting to thine owne acuitie; for sure to flesh and bloud these things are mysteries, the naturall manf vnderstands them not, but being illightened by the spirit of God. Now follow the Titles.

A seruant of Iesus Christ.] Seruice of Christ is three∣fold. First, of his power, and prouidence, from which no creature is excluded: for all things serue him. Yea, the very Diuels themselues in those things they doe against his will, yet vnwittingly fulfill his will, andg serue vnto the purposes of his secret prouidence.

Secondly, the seruice of Faith, as Theophilact calles it, common to all Christians after conuersion; who ha∣uing receiued assurance of their particular interest in Christs bloud, resigne themselues to his will and good pleasure.

Thirdly, the seruice of particular office; whereby in the workes of some speciall calling, we doe seruice vnto Christ. Thus Maiestrates are calledh seruants of God, because in gouernment they doe, or should doe him ser∣uice. Thus Ministers of the Word are calledi seruants, because they serue him in preaching the Gospell. In these two l••st senses Paul subscribes himselfe a seruant of Iesus Christ.

First, in regard that hee now was become a worship∣per of that Christ whom before hee did persecute.

So powerfull is God in the workes of his grace, [Obser.] hee can make ofk blasphemers, persecutors, oppressors of the truth, faithfull seruants vnto Christ. Confer Mat. 21.31.32.

Hope of mercifull and gracious acceptance with [Ʋse. 1] God is here opened vnto all now penitent, though be∣fore neuer so desperate offenders. Paul a persecutor, yet receiued to mercie, counted faithfull, and put in Christs

seruice. And least any penitent should thinke this mercy was peculiar to Paul, hee sheweth it is exemplary. God in Paul, asl in a patterne, shewing how hee would deale with all men, that should after his example, forsake their sinnes, and embrace the Gospell.

[Ʋse. 2] Rash iudgements of mens future state are here re∣strayned, how desperate so euer their present condition seemeth: form God is able to graffe them in. As hee tooke Paul out of the heate of persecution, and placed him in his seruice: so is hee able to turne the heart of the most desperate, hopelesse, and abhominable trans∣gressour: too ordinarie are rash censures in this kinde.

Secondly, a seruant, in regard he was a Preacher of the Gospel; this mentioned, first, to procure in the Readers a reuerent regard to his doctrine, and patient submission to what he taught them: secondly, to aduise them, whom they should especially haue regard vnto in the doctrines here deliuered.

[Ʋse. 1] The people are here taught, first, ton esteeme vs as Ministers of Christ. Secondly, not to be discontented at our doctrines, howsoeuer applyed, whether by threat∣ning, comfort, exhortation, reproofe. In other cases mens boldnesse is excused by this; they are but seruants, and must doe their Maisters message: in this calling, me thinkes, the excuse should be rather admitted, con∣sidering the woe that waites for vs▪ if wee hold backe any thing of the message deliuered vnto vs. Confer 1 Cor. 9.16. Ezech. 3.18. Thirdly not to ascribe any thing to vs, more then as to Ministers, & instruments of God. For what is Paul, or C••t••••••, or A••ollos? what are wee but Ministers by whom yee haue beleeued?o and that as our Lord and Maister gaue to euery man.

[Ʋse. 2] Wee also are taught, first,p fidelitie in the worke of our Ministerie, considering we areq countable to our Maister. Secondly, not tor seeke our selues, but the glo¦rie

of our Maister. Thirdly, not to haunt after the praise and applause of men, but to approue our selues to Christ Gal. 1.10. both in our doctrines and manner of our deliuery. Fourthly, not to thinke much of our afflicti∣ons, which wee meete withall in discharge of our Mini∣strie. Mee thinkes it should seeme inough to thes ser∣uant to be as his Lord.

Called to be an Ap••stle.] Now followeth the speci∣all office and kinde of Ministrie, wherein hee serued Christ; together with his warrant for exercise thereof: Calling and Separation.

An Apostle.] The word in generall signifies any Am∣bassadour or messenger sent in common affaires, whe∣ther of Church, or common-wealth: sometimes apply∣ed vnto Ministers in generall. But most properly,t notes those extraordinarie Ministers immediately called by Christ himselfe, and by him sent out to plant the Church amongst the Nations. Some things were common to them with ordinary Ministers, as preaching of the Word, administration of the Sacraments, vse of the Keyes. Read Mat. 28.19.20. Mat. 16.19. Ioh. 20.23. Mat. 18.17.18.

Some things were proper and peculiar to them as Apostles. First, calling by liuely voyce,u or such like im∣mediate meanes from Christ. Secondly, immediate In∣structionx in the mysterie of Christ, by Christ himselfe. Thirdly, a power to giue they visible gifts of the holy Ghost. Fourthly, powerz to doe miracles. Fiftly, gene∣ralitie of commission, extended to all nations, for thata Peter took the circumcision, Paul the vncircumcision, it was by free accord betwixt them. Sixtly, Infallible as∣sistence of the Spirit in all doctrines deliuered to the Church, either by word, or writing. Forb Peters error was an errour of fact not of faith, in practise, not in doctrine

This office, by consent of all Diuines, begunne and

ended in their persons, to whom at first it was commit∣ted. And except that man of sinne, that hath entred by intrusion into the prerogatiues royall of Christ, no man would dare to arrogate the priuiledges of this calling. Hee forsooth chalengeth, as in the right of Peter, vni∣uersall power ouer the whole Church in earth; not only to teach it, but to rule it as a God vpon earth. Hee hath glorie of miracles, butc all lying in forme, or end, and if wee were so mad as to beleeue, infallible assistence of the spirit in all things, that hee shall sententiouslie deliuer to the Church out of his chaire of pestilence: Sapientum octauus. Apostolorum 14.

[Vse.] No lesse absurd are our vagrant curriers, our rouing Ministers: that wander about the countrey, with a passe in their boxe; as if they were some new Apostles, sent by Christ, without limitation to any particular con∣gregation. Absurdly, yea, which passeth all measure of vnfaithfulnes, hauingd flocks of their owne depending on them, leaue them destitute on the dayes of assem∣bling, pretending to feede others, but indeede to fill their owne purses.

Now followeth his warrant for assuming and exer∣cising the function of an Apostle; his calling, and se∣paration.

His calling alledged, to preuent suspicion of vsur∣pation, as in other his Epistles, and in other thee Prophets of God, whom we see all desirous to shew their commission for aduenturing vpon ministeriall office.

[Obser.] No man ought to vsurpe ministeriall function in the Church,f without assurance of calling from God. See Heb. 5 4. Reasons. First, the danger of intrusion. Exempl. 2 Sam. 6.6.7. Bethshemites. 1 Sam. 6.19. Vziah. 2 Sam. 26.18.19. Secondly, Christ tooke not to himselfe this honour but with warrant of his fathers calling.

Heb. 5 5. No blessing can be expected on our labours except God hath called vs.

Calling, is of two sorts; Immediate, and extraordi∣narie, where God calleth immediately, without the ministerie of man: so were Prophets and Apo∣stles called: secondly, mediate, wherein God vseth the ministerie of man, as at this day, in designement of euery minister vnto his function.

Reproued here are all those fanaticall spirits thatg [Ʋse. 2] runne without calling, and preach vnsent: Contra. Rom. 10.25. as the false Prophets.

Secondly, all those lay people, whether men, or women, that in the case of supposed necessitie, ad∣uenture the ministration ofh Baptisme: which to∣gether with the preaching of the word, the Lord hath inuested in the persons of called Ministers. And as from preaching he hath excluded womeni: so also from the other parts of our ministrie. Ob. They may teach their families: therefore also Baptise. Ans. It followes not, teach they may as priuate Christians, but not as Ministers; baptise they cannot, but as mi∣nisters; this being euery way, in euery respect and manner, proper to a minister.

Ob. Ziphorah circumcised her son. [Obser.] Exod. 4.25. Ans. The question is not what she did, but how well she did. Iust: the wrath of God ceased vpon the fact. Ans. it followes not therefore she sinned not in doing it. Read Exod. 1.19 20 Againe, we finde not, that circumcision was so appropiated to the Leuites, as Baptisme now is to the ministers of the Gospell. Thirdly, it may be the fact was extraordinarie, & therefore not to be imitated with∣out like dispensation Fourthly, some thinke her herein to haue bin but the hand of her husband in his weaknes.

Labor first for assurance of calling before thou aduen∣ture [Ʋse. 3] the exercise of the function. Notes to discern it: first,

abilitie both of knowledge and other fitnesse to teach. Secondly, testimonie of conscience that thou enterest not for any other respect, then Gods glorie. Thirdly, the approbation of the church. Fourthly, a propense inclination to exercise the workes thereof. See a true minister out of his element, till hee be doing somek worke of his ministerie.

Verse 2. Which hee had promised afore by his Prophets in the holy Scriptures.

SEt apart.] This separation is two-fould. First in Gods counsell and decree. Reade Gal. 1.15. [Obseruation.] Whence we note, that God hath from eternall, designed those whom in time he cals to those particular callings, wherein they are placed. See Ier. 1.5. vnderstand it of lawful callings, lawfully vndertaken.

[Vse.] It should teach vs contentment, in the stations wher∣in God hath placed vs, though neuer so base, and full of trouble: wee should, euerie of vs thinke our owne callings best for vs: often repinings arise in the heart, and discontented inquiries, why had not God made me a Gentleman, a Scholler, a Marchant? as if the pot should say to the Potter, why hast thou made mee on this fashion? Rom. 9.20.

Esteeme that the calling to which God hath designed thee, for which hee best enableth thee by gifts, and to which the meanes of education haue led thee.

Now as Paul was separate, and set apart to this function in Gods secret decree: so also, bya Gods appointment, was hee separated to the same by the Church.

[Obser.] The Lord would teach vs hereby not to despise the

office of the Church, where it may be had, though priuie to our selues, of our competencie for the worke of the ministerie.

Que••t. How if the Church neglect her duetie in calling after gifts, and fitnesse obtained?

Ans. Modestly tender thy selfe and thy paines, and if thou beb approued thou maist minister.

Quest. What if after such offer the Church admit not?

Ans. Thus thinke the time is not come which God hath designed for thine imployment.

Anabaptists reproued, [Ʋse.] that despise the Churches cal∣ling, gifts once supposed to be obtained.

To preach the Go••pell.] The matter subiect of Paules office is here noted.

The Gospell.] The word in generall signifies any tidings of good things In Scripture it is sometimes put for the historie of thec birth, life, death, &c. of Christ. In the olde Testament the ioyfull tidings of redempti∣on, promised to be wrought by Christ, when the ful∣nesse of time should be expired: in this place and al∣most generallie in the new Testament, it imports the glad tidings of reconciliation, really wrought by Christ exhibited in the flesh: this also the prin∣cipall matter of our ministerie. See Mat. 16.15. Luke 14 47. As thed Done with the Oliue branch in her mouth: so ought a minister to be to his people, bringing tidings of good things.

Quest. May not a Minister preach the law?

Ans. Yes; as a doctrine subordinate to the Gospell, and a meanes to prepare to it. See Peter, Acts 2. as a good Surgeon applies Corrasiues to a festred sore, and some∣times vseth his lancing knife to cut away the dead flesh, and to let out the putrified matter, that he may make way for his healing plaisters, though his pro∣per

worke be to heale: so &c. In the law three things considered: First, a doctrine of perfect righteousnesse; thus taughte by Christ, that we might in it behold our manifold wants. Secondly, the Curse; thus taught byf Paul, to breake the heart, and to driue to Christ: Thirdly a rule of obedience; so taughtg generally in the Gospell. In the two first respects necessarie to be taught as a preparatiue to the Gospell. In the third, as a part of the Gospell, which hath renewed the do∣ctrine of the law. 1 Ioh. 2.8. yet this true withall: the proper, and principall office of our ministerie, is to preach vnto Gods people the glad tidings of reconci∣liation with God, remission of sinnes, entrance into heauen, procured by Christ Iesus.

Me thinkes therefore, that if not for our personall gifts, if not for preeminence of calling, if not for the person of Christ wee sustaine; yet for our message sake, we should finde more louing entertainment, then the world commonly affords vs. Isaiah prophecying of deliuerance from captiuitie vnder Assur, thus expres∣seth their entertainment of the messengers thereof a∣mongst the people, Isay 52.7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace? &c. were the feete of those mes∣sengers so beautifull? how much more amiable are the feete of them that preach deliuerance from spi∣rituall bondage. See Isay 61.1.2.3.

And yet true it is in experience, that Paul speakes of the Apostles of the last times; they are counted the skumme, and off-scowring of the world; their persons and message alike spitefully reiected. Cause: that they neuer felt their spirituall miserie. See Act. 2.37. Act. 16.30.

Now followeth the description of the Gospel: first, by the Authour God: secondly, by the adiunct, it was pro∣mised,

the promises by the way amplified. First, by the instruments by whom they were deliuered, the Pro∣phets. Secondly, the records, wherein they were regi∣stred, the scriptures. Thirdly, the Gospell, further described by the obiect or subiect matter, Christ Iesus.

The Gospell of God.] So called because God is the Authour, deuiser, reuealer, sender of this glad tidings vnto the world. So then though men be ministers, yet is the doctrine Gods, though men the messengers, yet is the message Gods; See 2. Cor. 5.18.19.20. It will appeare if wee shall consider, eyther the matter, effi∣cacie or confirmation of it. The matter of our message, such as none but an infinite wisedome could deuise, (viz.) the true meanes of reconcilement with God, by composition of infinite iustice, with endlesse mercie in the worke of our redemption. Theh Angels knew it not till reuealed by Christ vnto the Church.

The efficacie diuine, the raising of a conscience cast downe, giuing hope to the hopelesse, chaungingi the whole man. Confirmation byk signes and wonders such as none but a diuine power could worke.

Take heede, how we neglect so great saluation. [Ʋse.] Heb. 2.4. Reasons there giuen. First from the danger, made more probable and grieuous by a comparison of in∣struments deliuering it. Secondly, the euident confir∣mation of it by testimonies, Humane, verse 3. Diuine, verse 4. yet contempt common.

One speciall cause, the infirmitie, and weaknesse of men, whose ministerie God vseth. Although the Lord h••th told vs that hee that despiseth the messenger in respect of his message, or the message for the messen∣ger, despiseth not men but God. And hath for good purposes committed to men the word of reconciliati∣on. First, because our infirmitie is not able to indure

his maiestie. Deut. 5.24.25.26.27.28. Secondly, that the excellencie of thel power might be acknowledged to be of God. Thirdly, to proue our obedience.

The adiunct of the Gospell followeth, before promi∣sed by the Prophets.]

[Obser.] Bef••re pr••mised.] Note here the Antiquitie of the Gospell and doctrine of saluation by Christ. See Tit. 1.2. promised first in Paradice, renewed, tom Abra∣ham, pointed at in the law, reuiued by then Prophets in all ages.

[Ʋse.] And yet our great Antiquaries of Rome, when they heare of the doctrine of remission of sinnes, and iusti∣fication by Christs bloud, cry out of noueltie with the people, Mar. 1.27 what new doctrine is this, neuer heard of till Luthers time? Yes, taught by the Fathers, by Apostles,o Prophets, by God himselfe from the beginning. Let them asp Ieremie speakes stand on the wayes and aske for the old way, and then tell me whe∣ther all true Antiquitie point not vnto Christ, as the onely trueq way to eternall life: they talke of satisfacti∣ons and merits, of pardon, and reward, by penance, pilgrimages, fastings, voluntarie pouertie, &c. but let them shew in any true Antiquitie, where all or any of these things are commended, farther then as ne∣cessarie conditions and dispositions as it were for at∣tainment of saluation; or as dueties of thankfulnesse for saluation purchased by Christ?

[Obser.] Promised.] Obserue againe the dignitie of the Church of the new Testament, from that of the old. Christ promisedr to them, exhibiteds vnto vs, a be∣nefit often commended to our diligent considerati∣on. In this regard Ministers of the new Testament called byt Christ, greater then Iohn Baptist, not on∣ly in respect of a greater measure of reuelation vouch∣safed vnto them then vnto him, but also in regard of

the matter of their ministerie. The Prophets taught Christ to come: Iohn Bapti••t pointed at Christ alrea∣die come: w••e preach Christ incarnate, crucified, risen, ascended, raigning; finally, hauing performed all things that were spoken of him by the Prophets.

Blesse God for this, as not the least grace, that God hath reserued vs for these last times, wherein our eares [Ʋse 1] heare that which many Prophets, and righteous men haue desired to heare, but could not heare. See Mat. 13.17.

Take we heed especially how we contemne so great [Ʋse 2] grace as is published vnto vs in the Gospell. Act. 13.32.33.40.41. Surely where grace is greatest there is contempt most feareful. The records wherin these pro∣mises were registred are the scriptures; so are the wri∣tings of the old & new testament called by excellencie.

The reasons why God would haue these promises committed to writing are these. First, the better to pre∣serue them from obliuion and abolishment. Secondly, to preuent corruption in doctrine by Heretiques. Thirdly, their better propagation to the knowledge, and vse of all men by translations, &c.

Great therefore shall be our vnthankfulnesse, and most iust our condemnation, if when the Lord hath so much endeuoured to make the scriptures familiar vnto vs, wee shall be found ignorant of the meanes of saluation: vnable to discerne spirits, to put diffe∣rence betwixt truth, and falshood; good and euill.

The Epithite of the Scriptures; Holy: so are they in respect, first of their Authour, and Inditer. 2. Tim. 3.16. Secondly, of the penners,u holy men of God Thirdly, of the matter, the holy and eternall truth of God. Fourthly, of their effect and end, which is ourx sanctification.

Papists hence inferre therefore not to be permitted

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to lay-people, in their mother tongue: abusing to this purpose the saying of Christ. Mat. 7.6. as who say all Gods people were dogges. And not onely men that by their impudent contempt of wholesome admoni∣tions (whereof alone Christ there speakes) bewray themselues to be vncorrigible, and past cure.

Rather learne we with what affections we must ad∣dresse our selues to the reading of the Scriptures; ho∣ly doctrines enter not but into holy mindes, neither are they admitted but by sanctified affections, See Ioh. 7.17. Prophanenesse is as the vaile ouer the heart. 2. Cor. 3.15. and Godsy secret is with them onely which feare him.

Verse 3. Concerning his Sonne Iesus Christ our Lord, which was made of the seede of Dauid according to the flesh.

THe obiect, or matter subiect, of the Gospell followeth, that is, Christ Ie∣sus: about whose eyther person, or natures, or offices, or workes, or be∣nefits with the meanes to enioy them, the whole Gospell is occupied.

And all doctrines propounded as Euangelicall not reduced vnto Christ, are to be reiected as hellish heresies. Yea, examine all heresies contrarie to Euan∣gelicall doctrine you shall finde that they ouer-turne some truth which the Gospell teacheth concerning Christ. So then from this description of the Gospell taken from the Authour, God; the instruments first re∣uealing, the Prophets; the records, Scripture; the ob∣iect, Christ; may we learne to iudge of all doctrines thrust vpon vs as Euangelicall. Paul, Gal. 1.6. com∣plaines

of some, that had obtruded to the people an∣other Gospell, then that he had preached. And surely many such other Gospels, or Euangelicall doctrines, hath the Church of Rome vrged vpon the people of God. Other meanes of reconcilement then the merit of Christ, inherent in his owne person: other media∣tours of intercession then the man Christ Iesus: another propitiatorie and purging sacrifice, then that which Christ once offered on the crosse by himselfe. And a thousand such like doctrines of the Popish Ghost-spill: but examine them at this touch-stone, see if they be not descried to be the inuentions and fancies of man; where finde wee these things taught by the Prophets, registred in the scriptures? and how I pray you, leade they to Christ?

Now followeth the description of Christs person: First, by his double Sonne-ship: Secondly, by his do∣minion, His Sonne-ship, first Diuine: of God: secondly, Humane, of Dauid. See the Analysis.

The Sonne of God.] Not by creation as Adam. Luke 3.38. nor by adoption as alla beleeuers; but by eternall generation: Pro. 8.24. Ioh. 1.18. the manner where∣of, who can so expresse, as to satisfie the inquiries of fleshly reason? And yet mine eare hath recciued a little thereof, asb Eliphaz in an other case speaketh. For the better explanation of this mysterie, two questions shall be briefly handled. First, what that is that Christ receiues from his father. Secondly, how hee receiues it. In Christs diuine person, two things are to be considered: first, the diuine essence: secondly, the manner of ex∣sistence. The essence he hath of himselfe, not of his father. Reasons. First, because this is essentiall to him that is God to haue his essence of himselfe. Secondly, otherwise Christ must be a distinct God from the Fa∣ther, as he is a distinct person. Thirdly, if the essence

beget, and be begotten, then must there be two es∣sences in the Deitie, one begetting, the other begot∣ten; but this is absurd, Bellarmine himselfe being wit∣nesse. Ergo.

Ob. Now if any shall obiect that hee receiues his whole person from his father, therfore also his essence, that is, persona substrata. Ans. It followeth not: for though he receiue his whole person from the father, as it is the person, yet receiues he not all that is in the person. And to speake properly, that which the father giues to the Sonne, is not the diuine essence, but the personall existence, or manner of being in the Deitie: neither hath Christ from his father, this to be God: but this onely, to be the Sonne.

For the manner or meanes how he receiues his per∣son, or personall being in the God-head, it is by gene∣ration, or begetting; the manner whereof as it is, is in∣effable. Yet something may be conceiued and spoken whereby it may be somewhat shadowed out to our vn∣derstanding. Some say he is so begotten of the Father, as light of the Sun, by a simple emanation. The fathers make choise of the metaphor vsed by the holy Ghost to explane this mysterie: Ioh. 1.1. as speech is concei∣ued and begotten of the minde without any passion▪ alteration, fluxe, or decision; so as the speech is in the minde, and the minde in the speech: so Christ of God the Father. Augustine. The minde is as it were the bringer forth, knowledge as it were the off-spring, or child of the minde: for the minde while it viewes it selfe, begets the knowledge of it selfe, which is the i∣mage of it selfe. By these and such like resemblances may this mysterie of Christs eternall generation be in some sort conceaued, though as it is in it selfe, it can∣not be explaned.

[Obser.] But hence I take it the collection is found, that

Christ is God equall with the Father. See this Ioh. 1.1.2.3. &c. euidenced, first, by attributes of eternitie, &c. secondly, by title of God. thirdly, workes of creation, and preseruation: fourthly, by worship diuine, giuen him by Angels. Heb. 1.6. And what euer Arius saith, to impeach this truth, bringing testimonies to proue his inferioritie to the father, may almost all be answe∣red thus, that they are spoken of Christ as he is Media∣tour, and for the worke of mediation clothed with the shape and habit of a seruant. See Phil. 2.6.7.

Made of the seed of Dauid.] In respect of his diuine subsistence he wasc begotten, not made: in regard of his humane natured made, not begotten. This making was nothing but an action of the spirit of GOD in Christs conception, framing his body of the substance of the Virgin Mary. See Luke 1.35. Reason, why made not begotten after the ordinarie manner of men, beside the will of God, this: that so the spreading of originall sin might be stopped, by the worke of the spirit of God: it being a rule set downe as it seemes, by the wisedome of God, that who so is borne of man by ordinarie mixture of man and woman, should thereby receiue the infection of originall corruption.

So that we neede not with the Franciscans, runne to the puritie of his mothers conception, and birth, to make him a pure sacrifice, considering he is made, not begotten after the manner of men. And as touching the Virgin Mary, though we acknowledge her blessed amongst women, and sanctified aboue the ordinarie degree of men and women; yet that she was tainted with sin originall, both the scriptures teach. Rom. 5.12 and those fruits springing from this roote sufficiently testi∣fie, Luke 2.48. Ioh. 2.4.

Made.] Not by change of the Deitie into the huma∣nitie: for then how could he haue borne Gods wrath,

or merited his loue for vs? Nor by mixture of both natures to make one compound, as when water and wine are mingled; but by hauing the manhood vni∣ted to his Deitie, and assuming the nature of man into the vnitie of his diuine person. Heb. 2.14.1••.

[Obser.] So was it necessarie, that God and man should be vnited in Christs person, that attonement might be made betwixt God and the seede of Abraham. First, otherwise how could hee haue borne Gods wrath? Se∣condly, satisfied his iustice? Thirdly, performed due obedience? Fourthly, merited at Gods hand eyther for himselfe or vs? See Heb. 9.14

[Ʋse.] A greater matter therefore then Papists imagine to satisfie, merit, or supererogate: for none of these had beene possible, no not to the man Christ Iesus, except he had beene God also equall with the Fa∣ther.

Of the seede of Dauid;] as appeares by the genealo∣gies, Mat. 1. Luke 3. Where though the Euangelists differ in the order of his discent from Dauid, the one intending to set downe the succession naturall, the o∣ther the legall succeeding into the kingdome; yet both agree in this, that they fetch his pedygree from Da∣uid. Where the question may be, how Christ being made of the seede of Dauid, could escape the infection of originall sin? Ans. In originall sinne, are two things: First guilt; that by Adams transgression lay vpon all those that were begotten of him: this remoued from Christ, because he was not begotten of Adam; though he tooke his substance from a child of Adam. Se∣condly, the corruption; this stopped by the worke of the holy Ghost; stopping the propagation of that infection, or rather purging of that part of the Vir∣gins substance assumed by Christ from that inclina∣tion and disposition naturall vnto euill.

Of the seede of Dauid.] Therefore true man as Da∣uid was, Confer Heb. 2.14. 1. Tim. 2.5. For what Paul speakes: Rom. 8.3. of his sending in the similitude of sinfull flesh, hee would not haue so vnderstoode, as if he thought him to haue had onely a bare spectrum, and shadow of man, as Manichees dreamt. See Luke 24.39.43. but hath respect therein to that fraile, and outward miserable estate of Christ Iesus, wherein hee liued as if he had bin chiefe of sinners, it being impos∣sible that the lewdest sinner, should haue endured more miserie, then what he in himself innocent yet suffered, hauing our sinnes imputed vnto him. Sent therefore he was in truth of humane nature, and in habit, and appearance onely of a sinner, hauing no sinne of his owne, Heb. 7.26. yet made sinne for vs by imputati¦on. 2. C••r. 5.21. Reasons, why made man. First, that the promise might be accomplished. Gen. 3 15. Se∣condly, because his brethren for whom he was to satis∣fie, both by actiue, and passiue obedience, were parta∣kers of flesh and bloud, Heb. 2.14 Thirdly, that in our nature he might feele our frailties, and by ex∣perience learne commiseration. Heb. 2.17.18.

First, a patterne ofe humilitie, [Ʋse.] and an instruction to de∣mit our selues, that we may gaine our brethren. Second∣ly, meanes of comfort in miseries. Thirdly, incourage∣ment to bold and confident presenting our prayers at the throne of grace, Heb. 4.

According to the flesh.] That is, as he was man: [Obser.] so are the two natures though combined, yet not confounded; God and man are vnited in Christ: but God-head & man∣hood not confounded, as appeares by notes of distincti∣on continually adioyned. I meane not here so much as to mention the heresie of Eutiches, or of the Acephiah his off spring; for I hold Hyperius his aduice good, that a minister in his popular Sermons should content

himselfe to deale against the errours raigning for the present in the people, rather then by needlesse menti∣on of buried heresies, giue them occasion to inquire into them.

Onely so much as our vbiquitaries haue of late re∣called, of these grosse heresies, I will briefely pro∣pound and as briefely confute. Now from this ground, I thinke it will follow, that sith the natures are not confused, or trans-fused each into other, the properties also must needes remaine to eyther nature, without this supposed transfusion each into other: for that rule I thinke will neuer be disproued; confound the proper∣ties yee confound the natures: take away the proper∣ties yee take away the natures: transfuse the properties, yee transfuse the natures.

Secondly, if properties be thus transfused; I demand whether this transfusion be mutuall, or reciprocall or not, that is, whether as diuine properties are transfused into the humanitie; so humane also into the diuinitie: and sure I see not, but that from the same ground of personall vnion, we may as well say, that mortalitie is really transfused into the Deitie; as vbiquitie into the humanitie: for whereas they say, the God-head is not capable of infirmities humane, &c. wee may as truely say, that the man-hood is not capable of diuine excel∣lencies, as they are diuine.

Secondly, if diuine properties be so communicated vnto the humanitie of Christ, that therby the humane nature becomes omnipresent, &c. why not also other properties of eternitie, a parte ante; immortalitie, sim∣plicitie, all being equally out of the same grounds dedu∣cible as any one?

Now shall we a little see their reasons? they may all be referred to these three. First, personall vnion. Se∣condly, that phrase vsed by the fathers, communica∣tion

of propert es. Thirdly, state of glorie. Now if it be proued vnto vs, that neither of these proue such a transfusion as they imagine, I hope our people will be armed sufficiently against the errour of vbiquita∣ries.

For the better discerning of the inconsequence of the first reason, it shall not be amisse a little to enquire. First, what personall vnion is. Secondly, what it is that the humanitie of Christ thereby receiues.

For the first, personall vnion, it is the vniting and knitting of God-head and manhood together: whereby is made one person of the mediatour: where∣in are three things. First, that it is an vnion, or ma∣king of two one. Secondly, the things thus vnited; Godhead, as it is limited to the second person in Trini∣tie, and manhood. Thirdly, the terme of this vnion, they are made not one nature, but one person of the mediatour.

Secondly, weigh what it is, that the humane nature receiues hereby. First, subsistance in the second per∣son of the Trinitie, whereof it selfe is of it selfe desti∣tute.

Secondly, extraordinarie dignitie, insomuch that it is a peculiar temple for the Deitie of Christ to dwell in, and wherein it shewes and manifests it selfe, more gloriouslie then in any creature. Col. 2.9.

Thirdly, more neere familiaritie with the God∣head then any other creature, Angels, or man, hath or can haue.

Fourthly, an extraordinarie measure of habituall graces; of vnderstanding, wisedome, holinesse, &c. Such as in that measure dwels in no creature. Ioh. 1.14.15.16.

Fiftly, a partner agencie with the Godhead, accor∣ding to its measure in the workes of redemption and mediation.

Now the vbiquitaries adde hereto a communica∣tion of diuine nature and properties to the manhood, so as to be informed and actuated thereby: insomuch that the humane nature receiues into it selfe, from the Deitie, a power to be omnipotent, omniscient, omni∣present in it selfe: a thing that cannot agree to the hu∣mane nature of Christ, without being made God; for that which some obiect, that notwithstanding this kind of hauing diuine properties communicated, yet the manhood is not Godhead, because it hath them not of it selfe, but by participation from another, is friuolous; for howsoeuer these things be had, if they be had, as they teach, so as to informe the subiect wherein they dwell, they make it God: in as much as these things are diuine properties, inseparable from the diuine na∣ture, nor can any thing be said to be properly omnipo∣tent, omnipresent, &c. but it must be confessed withall to be God.

Qu. How then are these communicated vnto the man∣hood in Christs person? Ans. Euen as the diuine na∣ture it selfe and none otherwise, that is, so as they dwel and shew themselues in manhood; and so as that the manhood vnited vnto the Godhead, may say of them they are mine, not by way of information, but in respect of possession after a sort: Ratione supp••siti, as diuines speake.

So that this being all that by vertue of personall vnion acrewes vnto the manhood of Christ, it will be impossible from them to infer such a communication of diuine properties vnto the humanitie as vbiquita∣ries dreame of.

Their second ground is, 〈◊〉〈◊〉 phrase of speech vsed by the Fathers for interpretation of sundry scriptures, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or as some terme it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which indeede according to the

sense of the fathers, is nothing else but a manner of speech, whereby in respect of that vnion personall of the two natures in one suppositum, the properties of the seuerall natures are predicated eyther of the whole sup∣positum, or of the seuerall natures in the concrete; for by reason of the same personall vnion, it comes to passe, that the two natures interchangeably take the con∣crete names each of other in predication: so its said: Acts 20.28. God purchased the church with his bloud; not that the Godhead shed bloud, but because a per∣son that was God shed bloud to procure redemption: not which it had as God; but which it had in the man∣hood vnited vnto it: so Iohn 3.13. the Sonne of man talking with Nichodemus, is said to be in heauen: not that as he was man he was in heauen, while he was on earth; but because that person that was sonne of man, was by something in his person, that is, by his Deitie, in heauen: so in this place, where wee haue a patterne gi∣uen vs, to interpret all such alternate predications: the Sonne of God is said to be made of the seede of Dauid, but how? according not to his diuine Sonne∣ship, but according to his humane nature, vnited to the Sonne of God: and how will it hence follow, that because the properties of the diuine nature, may be enunciated of the person denominate, in the concrete of the humane nature, therefore the diuine proper∣ties are communicated to the humane nature so as to informe it. And as a learned Diuine and Logitian saith well, if these men had learnt in this point to distin∣guish between predicata absoluta, and limitata, we should soone see an end of all these vnseasonable and bitter contentions betwixt brethren.

Their third ground is, the exaltation of Christs humane nature to the state of glorie, and that which they call statum maiestatis, whereinto Christ entered at

his ascension: whereby they say Christ in his man∣hood, receiued an infinite power and glorie, &c. and so this power to be euery where present.

Now that Christs manhood receiued not by that his exaltation to the state of maiesty and glory, any such nature of being omnipresent, the other grounds for∣merly laid doe easily euince: for as personall vnion makes not the manhood God, so neither doth exalta∣tion into state of glorie: for that is still manhood though exalted vnto glorie; and therefore though he receiued glorie more then any creature besides; yet not this glorie for his manhood to be God, or to haue any such propertie, vpon hauing whereof, it must needs follow that it is God: for it's still a creature finite, &c. though the most glorious of creatures, yet a creature; God hauing said that he will not giue his glorie vnto any creature; no not to the humane nature of Christ. Much more might be said to this purpose, but that I remember for whose sakes I pen these obseruations.

For vs let vs learne from the Apostle, how to vn∣derstand all these places of Scripture, where weake∣nesses are giuen to God, Christ, or diuine excellencies, vnto man Christ, namely thus, that they must be taken as spoken, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in diuers respects, according to the diuersitie of natures in Christs person, as when the Sonne of GOD is said to be made, thus must we vnderstand his making, as limited to his flesh: when to be eternally begotten, thus conceiue it, as limitted to his Diuine person.

Verse 4. And declared mightily to be the Sonne of God, touching the Spirit of sanctification by the resurrection from the dead.

NOw followeth the declaration of his diuine Son-ship, verse 4. The word sig∣nifies determined, and as it were by de∣finitiue sentence concluded to be the Son of God: to omit the resolutions of others, I take it that this determi∣nation is here set out. First, by the manner, mightily, Confer. Col. 1.29. so as that no man could contradict it. Secondly, the matter that he was the Sonne of God, as the Centurion confesseth, Mat. 27.54. Thirdly, the meane or argument concluding it: his rising from the dead. Fourthly, the respect added for explanation, according to the spirit of sanctification, that is, accor∣ding to his Diuine nature, which sanctified his huma∣nitie, for so by spirit, I here vnderstand the Diuine na∣ture of Christ. First, for the Antithesis. Secondly, com∣paring it with 1 Tim. 3.16. 1 Pet. 3.18.

Now sanctification is here ascribed to the Diuine na∣ture, as it is in Christs person, both because by it the hu∣mane nature was made partaker, of habitual created ho∣linesse, whither immediately, or mediately by the work of the holy Ghost it matters not: as also because his Diuine nature, is that that sanctified his obedience, and made all his actions and passions, vndergone for vs, of prise and value with God: in which sense the temple is said to sanctifie the gold; the altar the gift,a wherfore he is said by the eternal spirit to offer himself vnto Godb without spot, that made him a spotlesse sacrifice, that gaue it power to purge, and expiate our sinnes.

So howsoeuer the glory of Christs Deitie was ouer∣shadowed, and almost ecclipsed by the frailties of his humanitie, miseries of life, shame of his death, yet plea∣sed it God at last, by an inuincible demonstration, to proue him to be the Sonne of God: (viz.) by his re∣surrection from the dead. Confer. Act. 13.33. where he is said in the day of his resurrection to be begotten of his father, declaratiue, as diuines interpert, because then hee was most euidently shewen to be the Son of God, and not a meere man. Reasons of this declarati∣on. First, to confirme the faith of his children that see∣med a little to stagger at the shamefulnesse and bitter∣nesse of his Passion. Secondly, to conuince the Iewes of wilfull impietie that had reiected this stone, now made the head of the corner.

[Ʋse.] From whence may Gods children learne comforts against the many abasures, wherto they are heere sub∣iect, and in respect of them condemned, as Iob by his in∣discreet friends, of hypocrisie in Gods seruice: surely if we looke to the outward estate of Gods children in this life, wee shall finde it true of them that Isay speakes of our Sauiourc neither forme nor beautie, nor any thing why they should be desired; despised, and reiected of men, &c. the very scum and off-scouring of the world: but know wee for our comfort, that there will one day come a day of declaration, wherein the sonnes of God shall be reuealed, by their glorious aduancement into Gods kingdome, at the day of resurrection, as Rom. 6.19. Yea, in particular blemishes, whereby our good name and innocencie is questioned, let vs thus com∣fort our selues, that the Lord shall one day bring forth our righteousnesse as the light, and our iudgement as the noone day, Psal. 37.6.

Verse 5. By whom wee haue receiued grace and Apostleship (that obedience might be giuen vnto the faith) in his Name among all the Gentiles.

IN this verse is set downe a description of Paules Apostleship, partly to preuent the cauiling imputations of false teachers, ordi∣narily charging him with intrusion into that function as Gal. 1.1.2. partly that the Romanes might see, that in writing to them hee strayed not be∣yond the bounds of his commission. Now it is descri∣bed, partly by the immediatenesse of his calling by Christ, as Gal. 1 11. (By whom,) partly by the gene∣rall fountaine when it is called, a grace, partly by the end subordinate, Obedience of faith; principall, The glorie of Christ; and lastly by the generalitie of the sub∣iect, All nations, &c.

By whom.] Although it be true that all whatsoeuer any of vs receiue from God we receiue by Christ, both as the meritorious procurer thereof, as also as Gods generall steward, to whom is committed the gouer∣ment of the Church, and of the whole world, yet I take it the Apostle heere principally vseth this phrase to proue himselfe an Apostle; because he was immediately called by Christ, which is one speciall difference of Apostles from other ordinarie Pastors, as before, verse 1. where see the vses also.

We haue receiued grace and Apostleship.] Some here by grace vnderstand the grace of reconciliation and sancti∣fication: some other gifts, whereby he was f••tted for the function of Apostleship; but I take it heere its by a gram∣maticall figure put to signifie the generall nature and fountaine of Apostleship; and is in substance nothing

but this; the grace of being an Apostle: or this, fauor and free gift to be an Apostle. See Ephe. 3.8.

[Obser.] Whence obserue that it is to be esteemed a speciall grace and fauour of God to be called vnto the ministe∣rie; though it be of grace that we receiue it, yet is it a speciall grace to receiue it. As easily appeareth both by gifts giuen to fit vs therto, more special then to the peo∣ple, Ephes. 4.8.9.10.11. by vse of it. 1 Tim. 4.16. 1 Cor. 3.9.10. by reward and crowne giuen after faithfull dis∣charge of it. Dan. 12.3.

[Ʋse.] Learne hence first not to swell with conceit of thine aduancement; for thou hast receiuedd and of grace thou hast receiued it. And foolishly doe many stand vpon termes of the dignitie of their calling, though in it selfe honourable,e hauing no other worthinesse to grace them; and not considering that of free grace they haue receiued it. Secondly, rather let them learne to vse this grace, to the end for which God hath com∣mitted it vnto them: See 1 Pet. 4.10. and tremble at the woe due vnto such, as being thus graced by God, neglect to doe that worke whereunto they are called. 1 Cor. 9.16.17. Thirdly, giue not way to thoughts of discontentment, in respect of the many difficulties, ig∣nominies, persecutions, thou shalt vndergo in discharge of this calling, so as to be grieued at the Lords leading thee to this so toylesome, shameles, disgraceful a calling, by thine education and calling of the church; for know it's a high fauour of God to be counted faithfull, and put in the ministerie. 1 Tim. 1.12. The end of this cal∣ling followes, to obedience of faith: the same phrase v∣sed, Rom. 16.26. I doe here purposely omit varietie of interpretations; choosing that which I thinke is most direct; by faith here vnderstanding the doctrine, or word of faith, that is, the Gospell, as that acception is frequent. 1 Tim. 4.1. &c. and by obedience vnto faith,

nothing but that which Peter cals obaying the truth, taught in the Gospell. 1 Pet 1.22.

This then is th'end of our ministerie, [Obser.] to bring men to obedience of the truth, and Gospell of Christ. See 1 Cor. 10.5. and that this is no easie worke will appeare, if we consider what the things are that the Gospell en∣ioynes vs.

As first a deniall and renouncing of our selues, and all things in vs in respect of any power they haue to procure saluation, and to relye our selues wholly and alone vpon Christ, as authour of saluation. Now how difficult a thing is this, if wee consider what high thoughts naturally all of vs carry of our selues,f inso∣much, that euen after GOD hath humbled vs and brought vs low, yet when it hath pleased him againe but a little by grace to rayse vs, we seeme to our selues such as to whom the Lord should as of due giue salua∣tion?

The second thing that the Gospell requires, is to deny vngodlinesse and worldly lusts, &c. Tit. 2.12.13. and herein how much adoe finde wee in experience with our selues, to preuaile so farre as to abandon what our corrupt affections lead vs vnto?

Hence therefore we all to whom the dispensation of the Gospell is committed, [Ʋse.] learne how wee must pro∣portion and fit our courses in the exercise of our mi∣nisterie; so as may best tend to this end; subiection of all thoughts to the obedience of Christ. And here let all magnifiers of man in his nature, all meritmonging Preachers, iudge how wel they carry themselues in their ministerie, that by magnifying the power of nature, crosse the very end of their ministerie. And what they performe auaileable this way, that as Peter speakes, promise libertie to their hearers, yea set open a gap to all carnall license, their owne courses proue suffici∣ently;

while they labour to widen that gate that the Lord hath by his word taught to be so straight.

The extent of the subiect, all nations, so are all peo∣ple called that are not of the Iewish common wealth.

[Obser.] Now here obserue the difference of the Church of the new Testament, from that of the old; as there are many others, so this one, amplitude; that whereas be∣fore Christ the grace of God was almost locked vp with∣in the coasts of Palestina; now all nations are equally called to communion with Christ. See Ephes. 2.12.13.14. Mat. 28 19.

And this is one reason why the church now is called Catholike, because the bounds thereof now stretch vnto all Nations, according to the promise. Psal. 2.

[Ʋse.] And let this be acknowledged as not the least mer∣cy of GOD towards vs of the Gentiles, on whom the ends of the world are come, that the Lord hath reser∣ued vs for these times, wherein all graces are thus in∣differently and freely offered to vs, as well as to the Iewes, Acts 14.16. Acts 17.30.

For his names sake.] That is, for his glorie sake, or that thereby Christ might be glorified.

[Obser.] Whence note, what ought to be the vtmost ayme and intention of a minister, in labouring to bring men to the faith: that is, that Christ may therby be glorified.

[Ʋse.] And that ambition of many, not onely in seeking for preferment and praise of men for their excellencie of gifts; but also by drawing disciples after them, is here iustly taxed; yea, howsoeuer it be a glorious and com∣fortable thing to a minister, to be able to say, that hee hath bin Gods instrument to bring but one soule to the obedience of Christ, yet to ayme at our own vaine∣glorie euen in gaining soules to Gods kingdome, sutes not with that sincere affection which ought to be in a minister; to promote not his own, but 〈◊〉〈◊〉 masters glory.

Verse 6. Among whom yee are also the called of Iesus Christ.

AMong whom yee are also. This clause is added and deduced out of the generall formerly laid, for these two ends, first to shew that the Apostle in writing to them passed not beyond the tenure of his commission; secondly, and lesse principally, to remember their state in nature, notwith∣standing their present aduancement by gracious cal∣ling. Now the first of these is easily inferred: for if his commission extend to all Gentiles, and Romans be Gentiles, then were they also within compasse of his commission.

So carefull is the Apostle to auoide suspition of bu∣sie medling where hee had naught to doe: [Obser.] a dutie of∣ten pressed to all in generall, 1 Thes. 4.11. and the con∣trarie reproued. 1 Tim. 5.13.

And it were to be wished, [Ʋse.] both ministers and people would thus learne to know their owne line; and to containe themselues within their own compasse; doubt∣lesse, if they had care of diligent inspection into the state of their owne flockes, and to feede their owne people, they would finde little leasure, either to carp at the courses of others, or to incourage the malicious to seditious discords.

Againe, whereas the Apostle thus puts them in minde what they are in nature▪ Gentiles; and in no better state then others; howsoeuer grace hath put difference betweene them and others; it may be obser∣ued, that its profitable for Gods children often to be remembred what they are in nature. See 1 Cor. 6.10.

11. &c. partly for their humiliation. Secondly, for compassion to others. Tit. 3.2.3. Thirdly, to prouoke to thankefulnes vnto God. 1 Tim. 1.12.13.14.17. &c.

Thus much of the subscription: the superscription followes; noting the persons to whom the Epistle is di∣rected; described, first: by the place of their abode, se∣condly, adiuncts, declaring their happie estate; for they are beloued of GOD, and by calling brought to san∣ctification.

Verse 7. To all you that be at Rome beloued of God, called to be Saints: grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

[Obser.] TO all at Rome, &c.] Note here the indifferencie of Pauls affection and care, towards all the people of God, within his charge, whether bond or free, noble or base, &c.

And it may teach vs the lesson that Iames commands vnto vs, [Ʋse.] Iames 2.1. not to haue the faith of God, in respect of persons: his reasons: First, God hath chosen the poore: Secondly, he hath made them rich in faith: Thirdly, giuen them right to his kingdome, and a share in the inheritance of the Saints: to which may be added, that they are equally purcha∣sed by Christs bloud, all equally deare vnto him; all e∣qually committed to our charge. Act. 20.28. But here∣of more at large hereafter.

[Obser.] Secondly, it may here be collected that the Apo∣stle would haue this Epistle free to all the people of God to read, meditate, &c. as in other places wee see his charge giuen this way:g sundry reasons may be

giuen of it: precept of Christ:h practise of Saints, Act. 17.11. 2 Tim. 2.14.15. duties required of all Gods peo∣ple, first, to discerne Christs voyce from the voyce of a stranger: secondly, to make Apologie for the faith, and giue a reason of their hope; 1 Pet. 3.15. with sun∣dry other, whereof read, Rom. 15.4.

The Romanists here iustly taxed as enemies vnto the comfort of Gods people, [Ʋse.] that bar the people of free vse of Scriptures: See Vers. 1. Their pretenses are many, as care to keepe the Scriptures from derision of A∣theists; secondly, feare of peoples misvnderstanding, &c. but the true cause is this, because they feare discouery of their grosse adulterating of the word of God, in mat∣ter of faith, worship, manners, &c.

Beloued of God.] There is a generall loue of God, whereby he embraceth all men; as appeares by his be∣neficence, Math. 5.44. There is a speciall loue, where∣with he loueth his elect in Christ, and of this is the place to be vnderstood.

And the euidences hereof hee makes effectuall cal∣ling: for whom God loues, [Obser.] and in his loue chuseth to saluation, him in his time he calls to Communion and fellowship with Christ: see Rom. 8.30. 2 Tim. 1.9. So that this is one speciall character of Gods speciall loue, effectuall calling. Yea, the first certaine euidence where∣by God declares his loue to vs in Christ.

It is a dangerous errour of worldlings whereby they conclude from common blessings, speciall loue; [Ʋse.] as wealth, prosperity, though Salomon haue taught that no man can know loue or hatred by any externall bles∣sing.k In as much as all these things come alike to all,l let vs if we desire to haue comfort by assurance of Gods speciall loue, looke to this speciall worke and fruit of his loue, effectuall calling.

Called to be Saints.] That is, by calling made Saints:

for this is the nature of Gods call; to make them that which they are not by his calling, Rom 4 17.

[Obser.] So then calling is not procured by our holinesse, but holinesse wrought by calling, 2 Tim. 1.9. Tit. 3.4.5.6.

[Ʋse.] Therefore it followes that God neither in calling or election respects our present or future holinesse, as to be moued thereby to elect or call vs, he hath chosen vs to be holy, not because wee were, or were to be ho∣ly, further then he according to the good purpose of his will determined to worke holinesse in vs. Ephe. 1.4. 1 Pet. 1.2. Rom. 9.11.

[Obser.] Againe, obserue here the necessarie effect and inse∣parable consequent of effectuall calling, though it finds vs not Saints, yet it makes vs Saints; for thereby is faith wrought in vs; by faith, vnion with Christ, Ephe. 2.17. from this vnion flowes a Communication of the spirit, to sanctifie and renue vs after Gods image, 2 Cor. 5.17. 1 Ioh. 3.24.

Hereby then may wee try our calling, euen by the effect thereof, our sanctification;m a number of people pretending faith in Christ, vtterly disclaime holinesse and sanctification, and being reproued for their sinnes, their small sinnes especially as they terme them, throw off all with this excuse, we are not Saints; what then? Diuels? for I know no medium, 1 Ioh. 3.8.9. yet that we erre not; know that there are degrees of sanctitie: some perfectly sanctified, as the Saints in heauen; some not perfectly in themselues.

Quest. Wherein then consists this sanctitie, that by calling we are made pertakers of in this life? Answer. First, fruition of Christs holinesse by imputation: se∣condly, inchoation of inherent holinesse wrought by the spirit:n thirdly, endeauour to be holy:o fourthly, seperation from the vncleanenesse of the world, and

consecrating of our selues wholly to the seruice of God. 2 Cor. 6.17. & 7.1.

Now followes the saluation or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: where are three things; first, the thing wished for vnto the Romanes, Grace and peace. Secondly, the fountaine, God the Father. Thirdly, the mediatour or meane, by whom they are procured and conuayed vnto vs, Christ Iesus.

By grace here vnderstand the fauour and good will of God, with all those other gifts of grace flowing ther∣from: the first called grace making acceptable; the other grace freely giuen, as Rom. 5.15. by peace, after the phrase of the Hebrewes, all prosperity inward and outward, and which is not the least part of this happinesse, the sweet peace of a good conscience, arising from assurance of Gods loue to vs in Christ Now this salutation is at large and distinctly handled by many; see especially Master Perkins in Gal. 1.3. vnto whom I referre the Reader for further explanation. Some generall things onely I will propound. First a question.

Quest. How Paul acknowledging these Romanes to be alreadie in state of grace, prayes yet for grace and peace vnto them? Ans. First, hee prayes for a more plentifull manifestation of Gods loue, encrease of inhe∣rent grace and peace of conscience, as Peter, 1 Pet. 1.2. 2 Pet. 1.2. for so it pleaseth God to manifest his loue by degrees; to worke grace by degrees: secondly, hee prayes for continuance and confirmation in this blessed estate, 1 Pet. 5.10. 1 Thes. 5.23.

Where obserue that prayers for grace are not vnne∣cessarie for men in grace, [Obser.] no not for those very graces whereof they are made partakers in a measure, it is eui∣dent here.

And I apply it to the detection of that odious scoffe of Papists at our doctrine of assurance of Gods loue and pardon of our sinnes; [Ʋse.] they from this doctrine thus in∣ferre,

that according to our principles our people are bound neuer to aske God forgiuenesse of their sinnes. Reason. Because they haue already obtayned it? Ans. It followes not, for euen those that haue obtayned re∣mission must still pray, first, for encrease of this assu∣rance: secondly, for continuance of this benefit: third∣ly, for a new act of pardon in the conscience, accor∣ding as new sinnes are daily committed.

[Obser.] Againe, whereas the Apostle praying for all happi∣nesse vnto the people of God, prayes for Gods fa∣uour, and the peace of a good conscience, obserue wherein true happinesse of a Christian consists; viz: fa∣uour of God, peace of his conscience: therefore the Lord prescribing vnto Aaron, and his sonnes, a forme of blessing the people,p prescribes the very same things to be wished for; The Lord blesse and keepe thee, the Lord make his face shine vpon thee, and be mercifull vnto thee; the Lord lift vp his countenance vpon thee and giue thee peace. And from this forme it seemes the Apo∣stles in the new Testament with a little alteration of words, tooke their forme of salutation and blessing.

These things none can iudge of a right but those that either haue felt how comfortlesse want thereof is; or tasted how sweet and comfortable the fruition of them is; conferre Psal. 32.1.2.

[Ʋse. 1] Now then let all Gods children in the midst of all the miseries of this life, comfort themselues in this; that howsoeuer miserable they may seeme either to themselues or others in respect of outward estate, yet they are in deed truly blessed, because they are fauou∣red of God, and enioy the fruit; peace of a good consci∣ence, that Salomon cals a continual feast,q and which the wicked in their agonies would redeeme with the world, as such out-cries are heard from them in their feares: all the world for a good conscience.

Secondly, let worldlings that desire to know mans [Ʋse. 2] true happinesse here learne wherein it consisteth: many large disputes there are in the writings of the heathen, what should be the chiefe good of man, some placing it in honour, some in pleasure, some in vacuity of griefe, some in action of vertue, &c. Against all which read Salomons Ecclesiastes, and thou shalt see what he con∣cluded of them all, They are vanitie and vexation of spi∣rit; that that makes a man truly happy is the feeling of Gods loue, and the fruition of a good conscience, pa∣cified by the bloud of Christ. And thus much of the two first parts of the Introduction, the Inscription and Salutation.

Verse 8. First I thanke my God through Iesus Christ for you all, because your faith is published throughout the whole world.

NOw followeth the Exordium or en∣trance into the matter of the Epistle, and it is of that kinde which Rhetoriti∣ans call insinuatiue, tending to procure louing regard from this people to∣wards Pauls person and doctrine, by protestation of his vnfained loue towards them, decla∣red by two arguments and effects of a louing affection: first, thanksgiuing to God for their good, Ʋer. 8. se∣condly, desire to see them and that for their good, from Ʋer. 9. to 16.

In the thanksgiuing are, first, the act: secondly, the obiect: thirdly, the mediatour by whom conuayed: fourthly, the matter or ground, their faith, & publishing thereof in all the world. I meane not to prosecute

euery particular at large; but to cull out the principals, least the volume grow too great.

By faith, here vnderstand the gift of faith, and the fruits thereof: especially their receiuing of the word of God, as Act. 8.14.

[Obser.] Generally heere obserue the propertie and dutie of Gods children, to be thankefull for the pro∣ceedings and power of the Gospell, in the conuersi∣on of others: practised by the Saints euery where: Galat. 2.23. exemplified in the Angels, Luke 15.7.10. And if it be a thing to be prayed for, the enlargement of Christs kingdome, then to be thankfully acknow∣ledged when it is performed.

[Ʋse.] Abhorrent from this propertie and practise of Gods Saints, are all those that grudge at the proceedings of the Gospell, and labour by all meanes to discou age and daunt those that are comming on towards Christ, resembling herein, the nature of their father the diuell. Apoc 12.4.

But most odious in this kinde, those in place of mi∣nisterie, that enuie the blessing God giues to other mens ministerie, more then to their owne. Moses not so,r nor Iohn Baptist. Iohn 3.29.

More specially we are taught to reioyce, at the effi∣cacie of the word in places eminent, [Obser.] as Rome, at this time the seate of the Empire, traffiqued by all nati∣ons, and therefore likely by their example, and same of their faith, to make way for entertainment of the Gospell in other nations: so ought Gods children, as to reioyce at the conuersion of all, so specially, at the taking place of the word in persons, and places most emminent and conspicuous: for so it fares with most men, that their eyes are bent vpon places, and per∣sons of cheefest esteeme and authoritie: and great examples, are alwayes causes either of greatest mis∣chiefe

if they be euill, or good if they be conspicuous for goodnesse.

Therefore, [Ʋse.] when we shall see the Lord magnifie his Gospell, in the conuersion of places and persons emi∣nent amongst vs: let vs not be vnmindfull to performe this duetie; and labour with God by prayer, for the cal∣ling of such as by their authoritie are likeliest to bring most aduantage to the truth.

It is not to be omitted, that Paul here applies to himselfe the generall promise of the Couenant, Ier. 31.3••.34. from experience applying Gods grace vnto himselfe.

Such a particular knowledge, [Obser.] of Gods particular loue haue all Gods Saints in a measure. Gal. 2.20. Iob. 19.25. 1 Cor. 2.12. 1 Ioh. 3.2. Neither is it the speciall priui∣ledge of some few, to whom God by speciall reuelation giues such particular knowledge, as Papists teach, but that which God vouchsafeth by generall meanes to all his children: and that which euery child of God, vpon performance of the generall conditions, as repentance and faith, may gather to himselfe, and professe of him∣selfe without presumption. See Rom. 8.19.17. where will be fitter place to handle this point at large.

Not onely Papists, but generally worldlings, [Ʋse.] scoffe at this truth, particular assurance; hope well they doe, but assurance they haue none, and measuring others by themselues, thinke it not vouchsafed to any man li∣uing: and yet if it be marked well, this is had by all Gods children that are such in sinceritie, and he that hath not this particularitie of applying, hath nothing of faith more then a diuell: the diuels hold generals; of Christs death; remission of sinnes thereby purcha¦sed vnto the Church: herein onely they faile, that they apply not these to themselues, nor can beleeue that they are sharers in these benefits: and let it be

thought no presumption, for Gods child to outstrip the diuell one step at least, in beliefe of the articles of his Creede.

Published throughout the world.] Papists heere glory much of their faith, that it is so highly commended by the Apostle; and from this place challenge to them∣selues the true faith, as still dwelling amongst them. To which we answere, that it followes not, a fuisse ad esse. Ierusalem was once a faithfull Citie, but the Pro∣phet complaines she was become an harlot; as famous was Thessalonica, in the dayes of the Apostle, as euer was Rome,s and yet now no face of a Church there re∣maining: and the like answere we make to all the com∣mendations giuen by the Fathers vnto that Church; that they were true of the church in those times, but not therefore belonging to Rome that now is.

But will you heare their reply? Rome by our confession, was once faithfull; shew wee therefore the time when shee began to decline and fall from the truth of faith. Ans. Behold a sottish shift; cannot de∣clinations, and apostasies be euidenced without poin∣ting at the particular times, places, & authors of back∣sliding? that they are fallen, wee euidence by discord of their doctrine, from that here taught and commen∣ded in this Epistle; but they will not beleeue except we shew them the time, when they began to decline: as if a man sicke vnto death, when the Phisition by appa∣rant signes discouers his disease, the nature and danger thereof should say no its not so, for you shew me not the time, and meanes, and proceedings of my disease.

Iust. This may easily be shewed in other heresies: Arianisme, &c.

Ans. Not therefore Antichristianisme, for that is a mysterie of iniquitie,t especially the be∣ginnings thereof, almost insensibly conuaying them∣selues

into the Church: Secondly, for the grose points of Popery wherein they dissent from auncient Rome, their beginnings, and proceedings, and perfection, are euidenced sufficiently by our Diuines. See Perkins his probleme.

Rather let vs note here, [Obser.] that the grace of God is not so tyed to any people, or kingdome, but that for the sinnes of them, God may giue them to blindnes, and make them beleeue lyes:u this verified of Rome, of Ierusalem, once the praise of the whole world; of the Churches of Asia, &c.

And let it be an admonition to vs that yet stand, [Ʋse.] to take heed least we fall:x trust not in lying words, saying, the temple of the Lord, the temple of the Lord, &c.

Goe to Shiloh, where I once put my name, and see what I haue done thereto: Reade at large, Ier. 7. from verse 3. to 16. A needfull admonition for vs in this kingdome, wherein are too euident tokens of securi∣tie this way; and as euident causes, to feare the like iudgement, because wee are engaged in the same dis∣obedience, lacke of loue to the truth,y euill entreatie of the ministers,z barrennesse of good fruits: Isay 5. from verse 1. to 8.

Verse 9. For God is my witnesse (whom I serue in my spirit in the Gospell of his Sonne) that without ceasing I make mention of you

Verse 10 Alwayes in my prayers, beseeching, that by some meanes one time or other I might haue a prosperous iourney by the will of God, to come vnto you.

THe second argument and signe of Paules loue is his praying, his conti∣nuall praying for them, whensoeuer hee presented himselfe by prayer at the throne of Gods grace; and the better to perswade them of this duetie performed by him in secret, hee cals to witnesse God himselfe that sees in secret, and that the more credit may be giuen to his othe, hee here describes himselfe by such behauiour, as may iustly deserue credence to be giuen to his bare word, much more to so serious a contestation: I serue God in my spirit, &c.

[Obser.] Now whereas Paul, to perswade the people of his loue towards them, cals God to witnesse; obserue how difficult, and with all how important a thing it is for people to be perswaded of the loue of their Pastour towards them. Paul no doubt had learnt what the re∣ligion of an oath was: and that but in matters of waight and necessitie, it ought not to be vsed: as tou∣ching the necessitie of this perswasion, it appeares thus; because the minde being fore-stalde with this conceit, that the Minister loues vs not, makes vs mis∣deeme all things whatsoeuer are spoken, to suite with the malicious fountaine, from whence preiudice sup∣poseth them to proceede: as when the palate is an∣noyed

with some bitter humour, all things seeme bit∣ter to the taste, &c. so dislike of the people, arising com∣monly from conceit of dislike in the minister, makes all things sound according to that preiudice, and thereby is the effect of the word much hindered.

And for the difficultie of this perswasion especially in naturall men, if we weigh eyther the policie of Sa∣than, that by his suggestion especially, driues men ey∣ther wholly to forbeare hearing, or in hearing not to regard, or in regarding to mis-interpret; or the verie inclination of nature, to distaste things crossing our conceited affections, as reproofe, and threatning of iudgement, as 1 Reg. 22.8. and plaine dealing in our mi∣nisterie: as Gal. 4.16. easily may wee iudge how hardly perswasion of a ministers loue, can sinke into the hearts of carnall men.

Our duetie then is by all good meanes to labour, [Ʋse.] that our people may be throughly perswaded of our heartie wel-wishing vnto them, and that what we speake eyther instructing, or exhorting, or reprouing, or threatning, proceedes all from an heartie desire, and longing after their welfare: two things onely let a mi∣nister herein beware of; First, flatterie and soothing in euill:a Secondly; doting indulgence, and giuing them the Raines in their carnall libertie.

Another thing here obseruable, [Obser.] is the lawfulnesse of an othe, both imposed and voluntarie, Gods glorie and our brethrens necessitie requiring it: for this wee haue the practise of the Saints, yea of God himselfe:b besides that, it is being rightly vsed an excellent part of Gods seruice,c acknowledging Gods excellencie,d his omniscience, in searching the heart, omnipotence and iustice in punishing periurie, loue of truth, &c. and tends also to the good of humane societie, Heb. 6.16.

And that which Anabaptists here answere, that in∣deede it was lawfull for the Iewes, but not so for vs in the new Testament, is of no force: for besides the pra∣ctise of Gods Saints here and in other places, we haue it prophesied as a part of worship, to be performed in the new Testament,e and the ends of swearing, glorie of God, and good of men being perpetuall, the thing it selfe also must be confessed to be of perpetuall and morall obseruation.

[Ʋse.] Therefore that fancie of Anabaptists touching all othes, both solemne and priuate to be vnlawfull for a Christian, is here easily confuted; their reason is Christs prohibition, absolute as they imagine. Mat. 5.34.

To which Aquinas his answere is this; that that, non omnino, is not a word of absolute deniall, but of spe∣ciall restraint, and the force of it is this (saith he) not that a Christian may not sweare in any case, but that he must not sweare in euery case, but where necessitie and importance shall require it. Howsoeuer it be it is appa∣rant, that our Sauiours drift is this, to proue against the glose of the Pharisies, that the Lord in the third commandement, forbids not onely false but vaine swearing, whether by God, or by the creatures, wherein the maiestie of God shines and shewes it selfe; and from the place thus expounded, it will be impossible to de∣duce the Anabaptists inference. But what stand I lon∣ger to proue the lawfulnesse of swearing? we are fallen into times, wherein men are so farre from Anabaptisti∣call nicenesse, that they are fallen into Atheisticall pro∣fanenesse; not a word almost comes from them, but it begins or endes in the name of God, profanely ap∣pealed vnto without necessitie: whose damnation is iust.

Consider well here the nature and forme of an othe in this practise of the Apostle; [Obser.] I call God to witnesse: so that an othe is a calling God to witnesse of the truth we

speake, and which is implied in euery othe, to iudge and to punish vs, if we sweare falsely;f for in all swearing God is appealed vnto both as witnesse and iudge: and no othe but hath eyther expressed or implied as well imprecation as inuocation.

Which short description of an othe, [Ʋse.] reproues three grose abuses rife in our peoples swearing: first; when not God but creatures, yea Idols, are appealed vnto as witnesses: wherein how euer they thinke their sinne is lessened, yet if we weigh well, we shall finde God is the more dishonoured; because his glorie is hereby giuen to creatures, or to false Gods; a thing most odious and detestable vnto him; yea and the lesser the creature, the more dishonor is done to God. And secondly that which by such othes they seeme to auoide, they doe vnwit∣tingly incurre; euen the swearing by God himselfe; whose glorie shines euen in the basest of his creatures, as Mat. 23.22.

To the examples of Ioseph and others produced for warrant. Ans. The answere is by some, that they were not othes but strong asseuerations; but better I take it thus, wee walke not by example, but by precept.

A second fault here reproued, is vaine and needles swearing, when things are eyther so euident of them∣selues, that they need no such confirmation, or so tri∣fling, that they require not so great a witnesse: a sinne arising from our little reuerence and esteeme of the maiesty of God: a righteous man feares an othe,g cau∣sed by Sathan, as the first authour;h leading to damnati∣on as a iust recompence, Iam. 5.12.

A third and most haynous abhomination here dis∣couered, is that hellish sinne of periurie, and false swea∣ring; common at this day, not onely in our knights of the post, that haue sold themselues to Sathan to worke wickednesse in the sight of God; but amongst

our common people, arising partly from custome of vaine swearing in common speech; partly from igno∣rance, generall or particular, of the nature of an othe, or from malice, or loue of gifts, that blinds the eyes of the wise; how haynous this sinne is, first the disho∣nour thereby brought to Gods maiestie, whom here∣by we make fauourer of lying: secondly, the damage it brings to societie, leauing no place for trust, each man of another, nor safety eyther of fame, goods, or life: thirdly, the heauy plagues it brings both to pri∣uate persons in themselues, and their posteritie, as also to whole kingdomes,k and the vtter destruction both of bodie and soule, sufficiently shew.

To that might be added, that which is not onely cosen-germain to periurie, but an high kinde of this hellish forswearing, equiuocating in an othe, prophane∣ly dallying with the name of God: Secondly, moc∣king Magistracie, Gods holy ordinance: Thirdly, cros∣sing the very maine end and vse of an othe:l but hereof more at large in due place.

Whom I serue in my spirit.] This clause is added to procure the more credit to his serious protestation: as if he should say, neither haue you cause to suspect me either of lightnesse, or prophanenesse in this pro∣testation: for I serue God in my spirit, &c.

[Obser.] So that here may be obserued what manner of men those are to whose oaths credit may be giuen, without exception: such onely as serue GOD in their spirit, in some honest calling, and surely with mee the word of such a man is precious, his oath beyond exception: as for the most serious protestations of others, I see not what regard they deserue: for me thinks it is as proba∣ble they should forget the religion of an oath, as walke in other wilfull disobedience.

[Vse 1] And me thinkes it should admonish those in place of

authority not to be too hasty of beliefe, neither in the words, informations, nor yet in the most resolute adiura∣tions of men destitute of the feare of God: and that it should be as much enquired whether they be religious as whether homines legales.

And secondly, wee are all taught how to carrie our [Vse 2] selues, so that our protestations may deserue credit a∣mongst men. It is a common complaint of many that they cannot be beleeued without their oath, and surely I thinke they may as iustly complaine that their oaths themselues though neuer so res••lute, yet finde small credit with many; as one saith well, let them liue better for shame, and so carrie themselues in discharge of du∣ties both towards God and man, that their oaths nor words may admit any iust exception.

In the words of this clause, weigh these things; first, the action, I serue: secondly, the obiect, God: thirdly, the fountaine or manner, in my spirit: fourthly, the speciall matter subiect in the Gospell.

Touching the action referred to the obiect, it is commonly questioned betwixt vs and our aduersaries of Rome, whether any religious worship may be giuen to Saint, Angell, or any other creature, saue to God on∣ly; and their common iudgement is, that the worship called Latria, is peculiar vnto God, and cannot without Idolatrie be giuen to the creature: but another kinde of religious and diuine worship there is which they terme Dulia, which may be giuen to the friends of God. Now hereof thus our Diuines speake: first, that for the words there is no difference, both in themselues signi∣fying one and the same thing, as they plentifully shew both out of the Scriptures and out of prophane Au∣thors: secondly, that it is noted as a part of Idolatrie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to performe this worship of Dulia tom any that are not Gods: thirdly, that we stand not so much

vpon words, as vpon the worship that is giuen vnto creatures; and teach that diuine worship of Inuocation, Thanksgiuing, and the rest, call they it what it will, can∣not be giuen to any creature without Idolatrie. Neither is the question about words, but about the things that vnder these names are giuen vnto the creatures; let them call the worship of Saints Dulia, or what they wil; so that vnder this couert of words, they rob not God of his peculiar honour.

[Obser.] But let vs learne that are Ministers to whom wee must intend and direct all that seruice we performe in the worke of our ministerie, viz. vnto God alone.

[Ʋse.] And here reproued are all such as in the ministerie serue not God but their owne belliesn, discerned by these euidences: first, that they leaue the doctrine taught by God to preach doctrines deified by men; as Paulo speakes: secondly, when in matter or manner of teaching they frame themselues to pleasep men: third∣ly, seeke onely therein theirq owne ease,r commodity,s preferment, vaine praise, applause and commendati∣on; as the false Teachers in the Church of Corinth, and make these their vttermost terme, wherein they rest, as appeares by this, that hauing attayned these things, they shake hands with painefulnesse.

Now followes the maner or fountaine of this seruice: in my spirit. Spirit, in the case of Gods seruice is some∣times opposed to flesh, that is, to the part vnregene∣rate,t sometimes to letter and ceremonie,u sometimes to shew and fashion,x and in this last sense is here ta∣ken; signifying thus much, that what Paul did in prea∣ching the Gospell, hee did in singlenesse of heart; not with eye seruice, but as from the heart with good will, seruing the Lord not men.

[Obser.] And thence we learn how our seruices in the ministery must be performed vnto God, with sincerity, diligence,

alacrity, see Ier. 48.10. &c. Reasons, we deale with God that tries the hearts, and searcheth the reines, and can easily pierce through the vizar of formality, discerneth the secret thoughts, and intentions of the heart: see Ephe. 4.5.6.

Where all that bare formality of many in this kind is iustly taxed; [Ʋse.] some thing they thinke must be done for fashion and shame of the world; but how it is done so it be done is little regarded; little consider such how great a God the Lord is. Mal. 1.14.

Now as herein hearty performance of duty is requi∣red: so in the second place willingnesse and feruencie is vnder this name of seruing God with our spirit com∣mended vnto vs. See Rom. 12.11.

But wee are fallen into these frozen times wherein zeale is termed madnesse; and feruencie in exhortation or reprehension censured commonly of furie, or when most gently, of indiscretion: and most men study tem∣pering and temporizing in religion: would God they did remember the curse denounced in Ieremie, Cap. 48.10. and how loathsome such luke-warme seruices are vnto the Lord. Apoc. 3.16.

Here followes now the speciall matter subiect of his seruice; In the Gospel of his sonne: that is, metonimically in preaching the Gospell of Christ, as Ver. 1.

Whence sundry things are to be obserued: first, [Obser.] that the seruices we performe vnto God, must be performed in some particular lawfull calling. There is a generall calling of a Christian, and there is a particular calling. The generall not sufficient, except there be also a par∣ticular, that is, some speciall trade of life wherein all Christian vertues must be exercised to the glory of God and good of his people. See Gen. 2.15. & 4 2.

Therefore is the Church of God compared to an Armie well ordered, wherein euery Souldier hath his

speciall station; to a well gouerned family, wherein eue∣rie seruant hath his speciall office; to a body of many members, yet euery of them hauing their speciall fun∣ction▪ the eye to see, the eare to heare, the foot to walke for the whole body: and accordingly doth the Lord fit euery man by his grace for some one calling or o∣ther. The Magistrate for gouernment; the Minister for instruction; others haue skill and expertnesse for manuall trades; all which are the works of God, tend∣ing this way, to furnish vs for our particular imploy∣ments either in Church or Common-wealth.

[Vse 1] Which if there were nothing else, sufficiently dis∣proues monasticall life and hermitage, taken vp a∣mongst Papists for estates of perfection; when men a∣bandoning all societie of men, giue ouer themselues to priuate speculations, and spend their whole liues (for I speake now the best that can be pretended) in prayer, fasting, and such like priuate deuotions: things in themselues past blame, were it not that this kind of per∣formance, ouer-turned another ordinance of God, that is, labouring in a particular calling so long as abilitie and strength continues. Iohn Baptist, whom they make one founder of Eremiticall life, left not the function of preaching and baptising, till by Herods sword hee lost his life: Nor any one of the Prophets or Apostles, men renowmed for deuotion. We reade in deede of a kinde of monasticall and solitarie life in the writings of the auncients; but that onely tending to preparation, for imployment in speciall functions; not vnlike that Col∣ledge life in Vniuersities, which because it tends to our fitting for speciall callings, is in that respect iustifiable; but neuer shall they proue any such sequestration allo∣wed to any vpon any pretenses where the necessitie of church or common-wealth wants their imployments; and who can iustifie a mans liuing to himselfe, where∣as

the heathen could say, that country, parents, chil∣dren, friends, &c. iustly claime each their part in vs.

And as iustly taxed here, are all they that now adaies [Vse 2] liue out of any their particular callings: not vagrant beg∣gers onely, for whom our law hath sufficiently proui∣ded, if Magistrates failed not too much in execution; but Gentlemen specially, who for Gentry and wealthes sake, make recreations their vocations, and following their pleasures all their callings. Adam possessour of the whole world, otherwise disposed of his sonne and heyrez, and Paul deales plainly with such telling them that bread is not due vnto them, nay that men walking thus inordinately out of a calling, eate not their owne bread, but as theeues liue of the sweat of other mens facesa, and what the issues of such idlenes are, wofull ex∣perience of many gallants teach, that because they lack skill or will to worke with their hands the thing that is good, at length make worke for the hangman, to the euerlasting reproch and contumelie of their reuerend families: their state and resolution in extremities, not vnlike that of the vniust steward, Luke 16.3. digge they cannot, begge they will not, they know what they will doe when honest meanes faile them for main∣tenance.

Secondly, [Obser.] here may we fitly gather that workes of our speciall callings, conscionably performed, are ac∣ceptable seruices vnto God. I speake not onely of Ma∣gistracie, and ministrie, See Rom. 13.4. 2 Cor. 2.11. but euen of the meanest calling, wherein God hath placed vs; the plowman, the shepheard, the kitchin boy: or if there be any calling more base then these, the workes thereof are acceptable seruices vnto Godb, therefore are they called good things, and such as the Lord will recompencec.

And that should teach vs first willingly, and from the [Ʋse 1]

heart, to performe the workes of our seuerall callings, considering that in them, we serue not so much men as God himselfe, Ephes. 6.6.7.

[Ʋse 2] And secondly, it may comfort vs against these ma∣ny discontentments we shall meet withall, in the workes of our callings, and that little recompence and requi∣tall thereof, that we finde at the hands of men, conside∣ring that the Lord is a faithfull pay-maister to all such as worke his worke, in what place or kinde so euer it be performed. Ephes. 6.8.

The last thing remaines in this verse: and that is the action here so seriouslie auouched to be performed. (viz.) prayer; and that continuall for this people of God. Not but that there might be some short eiacula∣tions and dartings out as it were of his desires vnto God, wherein was no expresse mention of this people; but because in all his solemne and set prayers he made continuall mention of them; by name, praying for the people of Rome.

[Obser.] Whence note the duetie of a faithfull minister: continually to pray God for his people committed vn∣to his charge: See it enioyned, Numb. 5.24.25 practised as vpon conscience,d grieued at when not permitted,e especially obseruable in the great Shepheard of the sheepe, Christ Iesus:f if any man shall aske what it is he should pray for on their behalfe. Ans. Conuersion of those not yet turned, preseruation, confirmation, in∣crease of those already called, auerting or remouing of iudgements, eyther imminent or inflicted, &c.

[Vse.] And let all pastors here take notice of this duetie, little considered, and lesse practised of the most; e∣nough we thinke it if wee be painefull in teaching and declaring vnto them the will of God, but surely here that saying must haue place; this ought we to doe, and not leaue the other vndone: a minister is in deed totus

vox: as Mat 3.4. In teaching, the voice of God vnto the people: In prayer, the voice of the people to God, to lay open their wants, pray for supply &c. all teach∣ing, for the most part, fruitlesse without this, because the blessing wholly and alone depends vpon God. 1 Cor. 3.7.

Making mention of you.] [Obser.] It is not to be omitted that Paul makes speciall mention of this people in his pray∣ers: and thence may be obserued, that it is not lawfull onely, but expedient, to make particular mention of o∣thers in our prayers vnto God: so Paul entreats the people of Ephesus, to pray as for all Saints, so for him e∣specially & by name,g and himselfe makes mention of Onesiphorus and his houshould,h conceauing a speciall prayer for him, in regard of speciall fauor done by him vnto Paul. And howsoeuer it may be excepted, that this mention was in priuate prayers, yet both there are examples of publike prayers, conceiued for priuate persons, and the grounds are generall and publique: (viz.) good that may accrew to the whole Church by some particulars, as Magistrates, Ministers; other speci∣all instruments of Gods glorie, and the Churches good; speciall necessities of others, which God hath com∣manded all the members of Christs body equally to respect.

And therefore frantike, [Ʋse.] rather then fantasticall are all such as would haue all publique mention of par∣ticular persons forborne in common prayers: the Church in generall they allow to be commended vnto God, but particular mention eyther of kings and those in authoritie, and specially of priuate men lying vnder the hand of God by sicknesse, or other extremitie, they will haue forborne. Wherefore? Surely they know not; it may be because they are common prayers. Ans. Common they are called; not so much because com∣mon

necessities are therein to be laid open vnto God, as because therein the people of GOD ioyne all together, with one mouth and one heart to glorifie God and call vpon his name. Secondly, who knowes not but the safetie of Kings and Princes is a common good; yea and that the necessitie of euery member toucheth all the members, and are theirs by sympathy, and the good of euery member, the good of the whole body. 1 Cor. 12.26.

Beseeching, &c.] This Verse may be added vnto the former, and signifies the speciall matter that Paul pray∣ed for, as concerning the Romanes: (viz.) that hee might h ue a prosperous iourney, &c. Wherein these things are to be considered; first, that he prayes for prosperitie in his iourney: secondly, the manner of his praying, (viz.) with submission to Gods will, touching the meanes and time of comming, that by some meanes, &c. thirdly, how hee esteemes his iourney prosperous, that is, when hee sees it to be according to the will and appointment of God.

[Obser.] Where sundry things are to be obserued; first, that our iourneyes must not be vndertaken without prayer, and if we doe but consider the many perils that attend on vs therein; for auoyding whereof we haue neede of Gods speciall protection, it will easily be confessed. See examples in Iacobi, Abrahams seruantl, as also how the successe of all our trauels depends vpon Gods graci∣ous blessing.

[Ʋse.] And let not the practise hereof be forgotten: to the neglect whereof we may iustly impute those many damages, and as wee terme them crosse accidents that meet with vs in our trauels, from robbers, &c.

When any such mischance betides vs, its our cu∣stome to cry out of our hard lucke, and crosse fortune, when as we haue more cause to blame our owne pro∣phane

neglect of inuocation and prayer, for protection.

Secondly, here note how in temporall things, [Obser.] our prayers must be framed, euer with submission to Gods will, touching meanes and time of attainment. See Mat. 26.39. Reasons, because as things are promised, so must they be prayed for; things absolutely promised, may be absolutely prayed for, but where GOD hath put conditions and exceptions to his promise, as all tempo∣rall promises hee hath restrained to expediencie, &c. then must our prayers alwayes haue respect not onely to the blessing, but also to the condition: yea, not one∣ly in things temporall, but in a sort in spiritu∣all blessings promised, this submission is requisite in re∣gard of circumstances of time, meanes, measure, &c. for these hath the Lord reserued in his owne power, vt infra patebit.

Where is iustly taxed that presumptuous prescri∣bing vnto God, the meanes, manner, time, [Ʋse.] how in tem∣porall or spirituall things he shall blesse vs: not vniust∣ly called by Iudeth a tempting of God, and as it were a binding of his counsels: Iudeth 8.12.16. Read her speech though Apocryphall, yet holy.

By the will of God.] [Obser.] Whether wee are here to vnder∣stand the secret, or reuealed will of God, or both, seemes doubtfull; yet of both may wee vnderstand it; and thence learne how to measure the prosperitie of our iourneyes, or other our enterprises in actions of com∣mon life. (viz.) When as wee shall see our selues lead and directed therein by the will of God; that is a pro∣sperous iourney, whereof we can say that hitherto the Lord directed vs, both in his word, as also by good meanes in the course of his prouidence.

And if those giddy-headed trauellers into forraine countries to see fashions euen Idolatrous, would learne thus to expect the Lords hand and word to lead them,

no doubt they might expect protection, and returne freer from popish and neopolitan infections then ma∣ny of them doe: and it's Gods iust iudgement on them that they returne commonly so poysoned, and made drunke with the wine of popish fornications, because without calling or warrant, they curiouslie hunt after vnnecessarie spectacles. See in an other kinde the like iudgement on Dinah. Gen. 34.1.2.

Verse 11. For I long to see you, that I might be∣stow among you some spirituall gift, to streng∣then you.

THe next argument and euidence of Paules loue, remaines to be treated; that is, his desire and longing to see them, for their good. Wherein these things are obseruable: First, his desire to see them: Secondly, the ends of it, verse 11. Which by a Rhetoricall correction hee seemes something to mittigate, least hee might be thought to thinke ouer meanely of their present faith.

[Obser.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I long to see you.] It signifies such a desire as is impatient of delayes. Whence note the affection of a true pastour towards his people; how holily impatient their desires are of detainment from their people: pressed partly by necessitie laid vpon them,m partly constrained by the loue of Christ,n partly commissera∣ting the state of their people;o to which might be ad∣ded the knowledge of their peoples seuerall estates, for their better fitting to diuide the word a right. 2 Tim. 2.15.

[Ʋse.] To which patterne how sutable their practise is, that

vnder pretense of fitting themselues to the worke of the ministerie, wilfully absent themselues from their charges, I would they themselues would rather seri∣ouslie consider, then giue others cause to complaine I know its true that a pastour ought to labour for fitnes to discharge the great worke he hath vndertaken;p but this I maruell how men can thinke themselues suffici∣ently fitted to take vpon them care of soules, and yet by their absence, vnder pretense of studie, acknowledge their present absolute vnfitnesse, to teach and exhort their people: or secondly how they can imagine by pri∣uate studie in schooles of the Prophets, better to fur∣nish themselues for pastorall performances, then by diligent imployment of their talents alreadie receiued amongst their people.

But consider wee the ends, why Paul desires to see them. First, to bestow some spirituall gift vpon them: by spirituall gift, he meanes as I take it, some word of instruction, or exhortation, tending to increase or con∣firme the graces of the spirit of God.

See then what ought to be the largesse that a pastor of the Church ought principally to bestow on his people; though I know it's true, [Obser.] hee must be hospi∣tall, yea, giuen to hospitalitie,q according to abilitie; yet herein especially must he shew his bounty and libe∣ralitie, in bestowing spirituall gifts of instruction, comfort, exhortation, for the good of his people: and this is the feeding our Sauiour commends vnto Peter. I••h. 21.16.17.

Now I could wish my brethren of the ministerie, [Vse 1] that so much hunt after commendation of liberall house keeping, a little to furnish themselues for this spi∣rituall beneficence: and to consider that the gifts of pastours, as pastours, are spirituall; neither are wee properly feeders of our peoples bodies, but of their

soules: and what auailes it that wee gorge their bellies with good cheere, and hunger-starue their soules through our penurious and niggardly distributing to their spirituall necessities?

[Vse 2] And withall let the people here take notice, what almes it is that they are to expect at the hands of their pastours; spirituall gifts of instruction, exhortation, comfort. He is in deed the bountifull minister, that is rich in these kindes of spirituall good workes, our Saui∣our, Ioh. 6 seeing the people admire and follow him for belly-cheare, reproueth their carnall affection; and tels them both what they should principally labour for, and what chiefely to expect from him, as the chiefe shepheard of the sheepe; foode spirituall that perisheth not, but lasts to life euerlasting. But to heare the manner of peoples commendation of their pastours is too too strange; no great scholler they say, nor one that trou∣bles them much with preaching, but for house-kee∣ping none of them all comes neare him; and on the other side of a painefull minister, hee is a great schol∣ler, very painefull in preaching, but hee keepes no house; now surely it may so well be with many of vs, that through the generall short allowance left vs, and what through the peoples vniust detaining of our smal remainders; but in such case mee thinkes the largesse of Peter should suffice vs; if when we lacke siluer and gold to distribute, we giue such as we haue. Acts 3.6. spirituall gifts of instruction and consolation.

[Vse 3] Marke here an almes that the poorest of Gods Saints may at all times distribute to the necessities of their brethren; perhaps foode, or rayment they are not able to giue, but yet a word of instruction, exhor∣tation, comfort they may giue, and relieue the soules of others, though themselues lacke meanes to sustaine their owne bodies.

The other end followes: that yee might be strengthe∣ned. What need Paul so much to desire to see them to this end? could he not sufficiently by writing confirme them? Ans. It seemes that he thought with Hierome, that viua vox; had in it aliquid latentis energiae, some more life and power then a naked Epistle.

Whence may be obserued, [Obser.] that teaching by liuely voyce is more effectuall, to the ends for which it was ordained, then any other meanes of writing or what∣soeuer. Which besides experience, reason naturall and diuine sufficiently euinceth. Nature this teacheth, that the obiect of hearing, is farre more powerfull then that of sight; and therefore fitter to pierce into the inward parts, and leauing a deepe impression in the minde, more mouing affections, &c. See Plin•• Hy••∣stol. lib. 2.

Diuine, because it hath pleased the Lord, to make the eare the speciall doore for his spirit to enter by. Rom. 10 17. Act. 10.44. Not but that he is effectuall in a measure to some ends by reading, but that hee more powerfully workes by the ministers liuely voice, then by our owne, or other mens priuate or publike reading.

And this as it should stirre vs vp that are in place [Ʋse 1] of ministerie, to be instant this way in preaching the wordr, considering wee see such great d••sparitie be∣tweene reading and preaching; so also it shewes what to iudge of that comparison odiously entred betwixt writing or reading, and preaching by liuely voice vnto our people: surely I could wish the proper honour due to each to be reserued to each, without others im∣peachment; and cannot but take notice of that policie of Sathan, well obserued by a faithfull minister in this kinde; by committing the ordinances of God in odi∣ous comparisons, to impaire the reuerend respect of that which is most profitable; but yet this I must needs

speake, that if we compare these two together in effica∣cie, and liuelihoode of operation, the oddes must needs be giuen to preaching; I will not speake so profanely as one did in the pulpit, preaching compared to prayer, is meere prophanenesse. But this I say, reading compa∣red to preaching in efficacie, is almost mortuum quia, and as nothing in comparison.

[Ʋse 2] And withall let me admonish our people, as not to neglect attendance, eyther to priuate or publique reading, so at no hand to despise prophecies the prin∣cipall meanes ordayned as for conuersion, so for our confirmation: And let all such as contenting them∣selues to serue God at home, forsake our gatherings to∣githert this consider, that they much hinder their own solide comfort, and confirmation, and dangerously lay open themselues to fearfull Apostasie. ibidem.

[Obser.] That you may be strengthened.] So is the ministerie of the word needfull euen for those also that are already brought to the faith: for grouth, increase, establishment, confirmation. Confer. Ephe. 4.12.13. 1 Pet. 2.1.2. 2 Pet. 1.12.13.

[Ʋse.] And I would those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, new plants amongst vs, that easiliest are puft vp and swell with conceit of of their ••mall modicum of knowledge receiued, so far that they neglect all farther meanes of edification and strengthening, to consider this; that as the ministerie of the word, was the meanes to conuert them; so it must still be vsed as a meanes to confirme them. I haue heard it to be the speech of a profane Popish Rabbine; that preaching indeed is necessarie to gather a church, but when we are once in the setled forme of a church, preaching is vnnecessarie: let him read Ephes. 4.12.13. And if he scorne not to submit himself to Pauls iudge∣ment, he shall learne that Prophesie is for them that belieue. 1 Cor. 14.22,

Verse 12. That is, that I might be comforted to∣gether with you, through our mutuall faith, both yours and mine.

NOw followes the correction, vsed to this end, that the people should not thinke him too meanely conceited of them, because he thinkes they neede confirmation: for as he iudgeth that they may be benefited by his prea∣ching, so he thus esteemeth; that himselfe also may re∣ceiue comfort and confirmation by their faith.

Where note how carefully a minister must de∣cline suspition of meane esteeme of his peoples graces. [Obser.] Compare Heb. 6.9 10. For this reason especially, least thereby their mindes be too far estranged from regard vnto our doctrine, as in experience we see them to be by nothing more then by suspition of our light estimati∣on of them: therefore obserue how this Apostle wil∣lingly takes notice of the good things in any people, and largely commends them, and thankes God for them.

Howbeit our well iudging must not be groundlesse;a for charitie though it be not needlessely Iealous, yet is it not foolishly blind: and to approue, or praise without cause, is eyther foolish dotage or dangerous flattery.

That I might be comforted through our mutuall faith.] [Obser.] So may one mans faith be helpfull to another, though not to iustifie himh, yet to comfort and confirme him, namely, when as they shall see their owne experi∣mentall perswasions, backed with the experience and testimonies of others. Example. The doctrine of iustifi∣cation by faith in the bloud of Christ is plentifullie

taught in the word of God, belieued, and comfortably entertained by all Gods children, acknowledged to be the onely meanes of righteousnesse, by which a man can stand in the iudgement of God: the onely way whereby a man can come to haue his conscience true∣ly pacified. Now though the experience of Gods chil∣dren together with the word, sufficiently establish vs in this truth, yet its a confirmation not to be neglected, that we haue others of our brethren from like experi∣ence with vs, giue testimonie thereto.

And it were to be wished, that Christian conferences were for this end more carefully vsed; no doubt the consent of Gods children in the same truthes, would adde vnto vs no small comfort and confirmation. Ferus, in Mat. 11. reports of a kinde of conference in vse amongst the auncient Heremites and Monkes, not much different from that now deuised: they were wont, saith he, to meete together, and there freely to lay open each to other their seuerall temptations, meanes of resistance, and gracious issue, for counsell, comfort, con∣firmation, &c.

[Obser.] But at no hand we may omit this; that the Apostle Paul acknowledgeth, that he might somewhat be hol∣pen & comforted by the faith of Gods people. Whence may be obserued, that the greatest of Gods Saints may somewhat be helped by the meanest of Gods people: and who sees it not in experience that the people may help their pastours, as remembrancers, as incouragers, as prouokers of their dulnesse, by being whet-stones, and as it were spurs vnto them; as men though ge∣nerally of lesse knowledge, yet sometimes of more feeling experience in the truth then many of their Mi∣nisters.

[Ʋse.] And if there were nothing else; yet this should per∣swade a minister to frequent the company especially of

such of his people, as in whom he sees euidences of true faith and feare of God. And that whether me∣lancholicke solitarinesse, or proud disdaine, whereby it fals out that we flye the company especially of our meaner people (as for their outward state we common∣ly esteeme them) hinders no doubt much of that com∣fort that a minister might reape by their friendly con∣ference. And therefore though of all things I most mi∣slike that haunting of the assembly of mockers in a minister, be the pretenses neuer so honest, Ier. 15.17. yet this I would haue alwayes in a minister that hee should be a companion of all them that feare God and keepe his precepts: Psal. 119.63.

Verse 13. Now my brethren I would that yee should not be ignorant, how that I haue often∣times purposed to come vnto you (but haue been let hitherto) that I might haue some fruit also among you, as I haue among the other Gentiles.

THis Verse is added to the former by way of prolepsis, for hauing profes∣sed his desire to see them, hee saw it might be demanded why hee came not; to which he answeres, that he had often purposed, but was hinde∣red, where his purpose is set out vnto vs. First, by the frequencie of it. Secondly, by an Antithesis of things diuerse shewing the cause of not obtayning that purpose; he was hindered. Thirdly, by the end; to haue fruit. Fourthly, by the inward mouing cause, consideration of his debt, and conscience to dis∣charge it.

Now here are sundry things worthy our obserua∣tion, [Obser.]

and first, where Paul purposeth and is hindered, obserue that the good purposes of Gods children are sometimes hindered of their execution. Compare 2 Sam. 7.5. Act. 16.6.7. God first by such inhibitions shewing his power; secondly, instructing to humility, and respect to his will; Iam. 4.15. thirdly, iudgement on the wicked vnworthy of such blessings. Math. 13.58. Mark. 6.5.

[Ʋse 1] And it must teach vs euen in our best intendments, to submit our wils vnto Godsy, and to permit vnto him the disposition of all our purposes.

[Ʋse 2] Secondly, it may comfort vs also in expectation of the Lords defeating the malitious and mischieuous plots of our vngracious aduersaries, be they neuer so cunningly plotted, or resolutely intended: no doubt that God that hinders good purposes of his owne Saints from execution, will much more defeate and bring to naught the lewd intendments of the wicked. See Ex∣amples, Act. 23.12.13.16 23.

[Ʋse 3] Hence also it followes that crosse successe in execu∣tion, proues not certainly vnlawfulnesse of the inten∣tion. And that speech of Gamaliel, Act. 5.38. is vtte∣red plausibly to appease the counsell, not euer truly as experience teacheth.

Now if we view the meane of hinderance, something else will offer it selfe to our consideration, 1 Thes. 2.18. the Apostle mentions one hinderance of such a pur∣pose by Sathan; Act. 16.6. Another by speciall prohi∣bition of Gods spirit; Rom. 15.20.21.22. A third the greater necessitie of other people. And this I take to be that here meant.

[Obser.] Whence may be obserued, that where is greatest necessitie of our people, there must be most of our paines bestowed: a goodz shepheard missing his lost sheepe, leaues the rest in the folde, and seekes that is

lost. A carefull Phisitian though he haue many Pati∣ents lying vnder his hand, yet most respecteth with at∣tendance him that is most dangerouslya diseased. A good Captaine there placeth the greatest fortification where the wall is weakest, because he knowes there the enemie is likeliest to make assault and preuaile; we are Shepheards, Phisitians, Captaines of the Lords Hoast, keepers of the Lords defenced Cities, &c.

Yet here this caueat must be remembred; that this must be limitted especially to our owne charges,b for though what we can spare from the necessities of our owne people, may be bestowed to others. Yet must our owne houshold people be first and principally re∣garded. Math. 15.24.

And therefore our people of more vnderstanding must not repine at their Ministers, [Vse.] though they shall in respect to the ignorance, and small capacity of some in their Congregations insist and stay long in the very Rudiments and ABC as it were of Christian religion. For though they perhaps be fit to digest stronger meat, yet some others, and perhaps also the greater part haue need of milke: and as their necessitie is greater, so ought it most to be regarded of a Minister, yea and let the stronger know that it is not alwaies vnprofitable vnto them that principles be in the plainest manner inculcated, partly because there is none can say that he doth so distinctly vnderstand any principle, but he may need more plaine explication, partly for that memory is many times slipperie, and often by too eager pursuit of things difficult, we forget euen those things that are most plaine and familiar vnto vs.

The end of this his purpose followes; that hee might haue some fruit, he meanes as I take it, the gayning of some of them vnto God, Compare Ioh. 15.16.

Where note what a Minister must esteeme his chiefe [Obser.]

fruit, not so much plentifull tithes, and reuenues which some call their fruits, as the gayning of soules to the faith of Christ. This is our haruest, to the gathering whereof we must principally bend our selues.

Now if any shall demaund how Paul calles the people of God conuerted, his fruit? Ans. First, be∣cause Ministers are Godsc instruments and seruants to gather it: And secondly, because this in the euent proues very gainefull, and aduantagious vnto them in regard of that recompence God hath promised them aboue others that labour in his haruest: Dan. 12.3. Compare 1 Thes. 2.19.20.

[Ʋse.] And if men could resolue thus to esteeme and mea∣sure their fruit, no doubt there would be lesse ambiti∣ous hunting after preferments and benefits, more plen∣tifull fruit gathered into the garners of Christ Iesus: but while men make this the scope of their entrance and execution of Ministerie, that they may haue where∣by to liue, no meruaile if the chiefe care be neglected, and so a curse laid vpon the gifts and paines of such, that they proue barren of this fruit, conuersion of soules to the faith of Christ. Read for encouragement this way, Dan. 12.3. that comparison of equals annexed, seemes to tend this way, either to perswade this people of his indifferent care of their gayning, as well as of o∣thers though by meanes of detaynment he had not as yet laboured amongst them, or else as a reason of his hope to haue fruit amongst them, because GOD had blessed his paines vnto others: or lastly, to worke in the people hope and expectation of benefit by his com∣ming, and withall desire of it, in as much as his Mini∣strie had beene so fruitfull amongst others.

Verse 14.

I am debter both to the Grecians, and to the Barbarians, both to the wise men, and to the vnwise.

Verse 15.

Therefore as much as in mee is, I am readie to preach the Gospell to you also that are at Rome.

BVt proceed we to the cause internall, mouing him to desire and purpose comming. It was the consideration of his debt, and conscience to dis∣charge it; wherein foure things are to be considered: first, the obligati∣on or bond, or what made him a debter: secondly, the debt it selfe: thirdly, the persons to whom hee was in∣debted, Greekes and Barbarians: fourthly, his readi∣nesse to discharge it.

That which made him debter was his Apostolicall calling. 1 Cor. 9.16.17. [Obser.] Whence may be obserued that ministeriall calling, makes vs debters vnto our people, in respect of those duties whereto it leades vs: see 1 Cor. 9.16.17.18.

And if this were throughly considered, [Ʋse.] no doubt we should many of vs make more conscience of doing our duties. I know not how amongst many, preach∣ing is holden as a matter arbitrarie and indifferent, good they say and commendable, but not of such ne∣cessitie, as many would beare the people in hand. I come not yet to handle the question of necessitie there∣of in respect of the people, but me thinks this place sufficiently proues the necessitie of it in respect of a Mi∣nister; for is it arbitrarie to pay our debts? none but Anabaptists will affirme it; and we are debters: yea and

if we well weighed what our pawne is that we haue ga∣ged for the discharge of this debt, no doubt we should as much abhorre this spirituall as that temporall Ana∣baptisme. Some, saith Holcot, sell their soules, as the couetous; some prodigally giue them away for naught, as the enuious; some negligently lose their soules, as the carelesse and thoughtlesse people; some pawne their soules for others; so doe Ministers, engaging their owne soules for the people, if by any wilfull negli∣gence or default of them they miscarie: see Ezech. 3.18.19.

[Obser.] See we in the next place the debt it selfe, from Ver. 15. To preach the Gospell. This then is the principall debt, to payment whereof our calling bindes vs, To preach the Gospell. It needes no proofes. Read Mat. 28 18.19. and that other, 1 Cor. 9.16. And least any say it is enough to deale by writing or reading; though I know these also are duties that we owe to our people, yet by this place it is more then euident, that it is not all wee owe them: Paul had written largely to this people, and yet thinkes not his whole debt payd, till he haue preached vnto them. And least any man shal againe say, reading is preaching, me thinks Paul puts difference enough betwixt these two in this place, for hauing written yet hee professeth his readinesse to preach. Apparantly putting difference betwixt this ex∣plication of the misteries of saluation by writing, and that other teaching by liuely voyce which properly he calleth preaching: I say not but the Lord may at his pleasure, vse either writing or reading if hee will to the begetting of faith, but this point is here euident that Paul counted not his writing that preaching whereto calling bound him.

[Vse.] Wherefore let as many as finde not some ability to discharge this debt, feare how by vndertaking the cal∣ling

they binde themselues to an impossibility of pay∣ment: The Apostle aduiseth Timothie to haue care to what kinde of men he committed this function, and requires in them two necessarie points of honest deb∣ters, fidelity and ability of paymentd: men wilfully running themselues into these bonds, me thinks I can∣not fitlier compare them then to desperate banckrupts; that finding their state weakened, and themselues al∣ready so farre engaged that they see no hope of reco∣uerie; care not what they get into their hands of other mens goods for their present vse, neuer purposing to make repayment, but to prouide for their owne pre∣sent maintenance, to the vndoing often of their honest Creditors. Not much vnlike are those banckrupt Mi∣nisters, that knowing their owne absolute insufficien∣cie, yet for supply of their present wants runne head∣long into the calling; with the vtter ouerthrow and vn∣doing (for ought they doe) of the poore people of God.

The next thing here to be obserued, is the persons to whom he acknowledged himselfe indebted; Greekes and Barbarians, wise and vnwise: first, by his Aposto∣licall Commission to all nations, states and degrees, qualities of men within his charge, as we know the A∣postles calling was thus vnlimittede, and so vnder these generall differences of Greekes and Barbarians, wise and vnwise, compriseth hee all men, of all nations and degrees. Other Nations called Barbarians in respect of the Greeks; in respect first of that esteeme that the Greekes caried of them: secondly, for that both in re∣gard of elegancie of speech, and ciuility of manners, they were as Barbarians vnto them: in which sense that other phrase of wise and vnwise, seemes to be taken.

Now whereas the Lord by calling bindes Paul to preach to all, we may gather, first, [Obser.] that the knowledge

of the Gospell is needfull for all men to their saluation: and if we but consider the imperfection of all other sci∣ences, eyther naturall, artificiall, or euen ecclesiasticall, it will easily appeare; nature reuealing God indeed but onely as a creator, gouernor, venerable maiesty, iudge of vnrighteousnesse, but still ignorant of a mediatour; Art adding some perfection to this naturall knowledge, and bringeth vs perhaps to more distinct knowledge of God the creatour; but yet notable to see in the workes of God the meanes of reconcilementf: and the law shewing onely the necessitie of a Mediatour, not disco∣uering who this Mediatour is, or how his mediation may be auaileable for vs.

[Ʋse.] And it should teach vs of all sciences, to labour for this knowledge of God, as he hath by the Gospell re∣uealed himselfe in the face of Iesus Christg. And its la∣mentable to see, how when other Artes draw multi∣tudes to their earnest studie, this Arte of Artes lies a∣lone contemned; as vnworthy of our knowledge, or at least not so necessarie to our saluation: and whereas in other sciences, wee hold the greatest destinctions of knowledge needfull, in this we stay in Confusis onely, satisfying our selues with verball acknowledgement, that Christ came into the world to saue sinners, dyed for vs, &c. See Paul otherwise minded. 1 Cor. 2.1.2.

[Obser.] Againe, here learne we that the Gospell hath in it mysteries, that the wisest may not scorne to learne, nor the simplest despaire to conceiue. Fulgent: ser. de Confes. In scripturis diuinis abundat et quod robustus conaedat, & quod paruulus sugat: there is strong meat for strong men, and milke for babesh: there is such my∣steries as no science reueales, verse 17. so plainely vt∣tered, that the simplest may vnderstand the whole counsell of God touching the saluation of the elect by Christ, &c. See a Catalogue. 1 Tim. 3.16.

The Apostle, 1. Cor. 1.22. [Ʋse.] setting downe by the way a reason why the Gentiles refused the Gospell, saith it was this, they sought for wisedome and seemed to want it in the Gospell, and to the same cause may we im∣pute that generall neglect and contempt thereof, a∣mongst the wise politiques of the world; whereas if they had eyes to see, and know how rightly to e∣steeme, and iudge of wisedome, they should see such wisedome here reuealed, as none could be deuised comparablei: is it not a point of infinite wisedome to deuise a meanes how to compound infinite iustice with infinite mercy, so as neither should be impeached? What skill of men or Angels, could euer deuise how God should be infinitely iust in punishing the trans∣gression of the law; and with all infinitely mercifull in sauing them that he had elected. This hath the Gos∣pell reuealed in Christ crucified; in whom Gods iustice hath been fully satisfied, and by whom Gods chosen mercifully saued. The Angels admire this, and prye into it, desirous to learne it by the Church. Ephes. 3.1••. 1 Pet. 1.12.

And as blameable is that not searching into this my∣sticall wisedome whether through carelesse neglect or needlesse despaire of knowing in our simpler people, to whose capacitie though it haue pleased the Lord to de∣mit himselfe, and withall to promise instruction by his spiritk, yet pretending hopelesnesse of attainment, neg∣lect all meanes of attaining this so necessarie know∣ledge. See Psal. 61.7. Pro. 8.9. 1 Cor. 1.26.27. Mat.

There remaines the last thing in this debt acknow∣ledged by the Apostle, and that is his readinesse to dis∣charge it. Where are two things: first, the readinesse it selfe, secondly, the amplification of it.

The word signifies a propense and forward inclinati∣on to doe his duetie.

[Obser.] And it is that that of all things best beseemes a mi∣nister, being one principall euidence of inward calling, when a man can say it is his meate and drinke to doe the worke of God in his functionl, and its a speciall thing, vpon presence whereof wee may assure our selues, that our labours are accepted, and shall be re∣warded. 1 Cor. 9.17.

And it euidenceth it selfe thus, when we are glad of occasions and opportunities to doe good to Gods peo∣ple, in exercising our ministeriem. Secondly, when as outward allurements and enticements being absent, yet we continue our paines.

[Ʋse.] To this how well suteth the practise of many, that farther then authoritie of Maiestrates vrgeth, doe no∣thing in the ministerie, and what they doe, doe with irkesomenesse, that a man may well say, force compels, not will inclines: and euery vntowardnesse of our peo∣ple, and least affliction is cause of a willing silence, and surceasing of paines? It's true, that this preuailed some∣what with Ieremie, and made him in weaknes resolue to speake no more in the name of the Lord; but see how the flame concealed increaseth, and giues no rest till it had found vent. Ier. 20.9.

The amplification followes: First, by the measure; quantum in me: Secondly, by consideration of the peo∣ple, whole qualitie might haue hindered from doing his duetie.

As much as in me is:] That is, so farre as God per∣mits, and shall make way for discharge; there being no∣thing else that can withhold but onely the impedi∣ments that the Lord obiects.

[Obser.] Such a measure of willingnes beseemes a minister, that but when God lets, there should be no impedi∣ment, or meane of detainment from duetie, taken no∣tice of by a Minister: and such a collecting and ben∣ding

of forces this way, that willingly admits of no di∣stractions. See 1 Tim. 4.15.

Now brethren, defectiue this way are many of vs, [Ʋse.] gladly entertaining euery obuious pretense, that we can get for negligence; yea throwing our selues into impediments, and hunting after occasions of neglects. Much might be here spoken of those vnnecessary di∣stractions about the things of this life, against which the Apostle deales, 2 Tim. 2.4.5.6.7. that leaue little or no leasure for attendance to the worke of the ministe∣ry: and though I acknowledge that the saying of the Apostle, 1 Tim. 5.8. stretcheth also vnto ministers, yet must not those cares so distract vs, as to make vs neg∣lect that vnum necessarium of preaching the Gospell: see the Apostles reasons: 2 Tim. 2.3.4. &c. and con∣sider what he saith, and the Lord giue vs vnderstanding in all things.

The second amplification is in the latter words: to you also, or euen to you which are at Rome. Its a particle of amplification, as if hee should say: not to others onely more simple, and lesse ready to deride and reiect the doctrine of Christ crucified, but to you also at Rome.

Rome was at this time the seate of the Empire; had concourse of all Nations; abounded with mighty Potentates; & great Clarkes of all sorts; readier a great deale to deride and persecute, then to entertaine the Gospell of Christn: yet euen to them also is Paul readie when God shall giue opportunitie to preach the Gospell.

Whence we learne, [Obser.] that to whomsoeuer the Lord shall send vs to preach the Gospell, to them we must preach it, be their present estate neuer so desperate and hopelesse; though readier to deride then to imbrace our message. See Gal. 1.17.

Reasons are, because obedience must be perfor∣med without distrustfull care for successe. Gal. 1.16.

Secondly, its probable to vs that GOD hath there some people; a tenth at least, where he sends his word. Isay 6.13. Acts 18.9.10.

Thirdly, Gods call by the Gospell is powerfull, to make those that yet are not, that which they should be. Rom. 4.17.

Fourthly, our ministerie is acceptable, and GOD glorified, as well in those that perish, as in those that are saued. 2 Cor. 2.15.

[Ʋse.] And it teacheth vs not to draw backe whether so euer the Lord shall send vs. Moses his infirmitie is no∣ted this way. Exod. 4.11. &c. and 5.13.14. and its that wherein many of vs are faulty, that we would faine be our owne caruers, and follow our owne choise, where to exercise our ministerie; and by foolish preiudice as Nathaniello, despaire of successe, and forbeare our paines, when the outward shew and fashion of the peo∣ple is not such as we desire. Surely, if God should call vs to preach euen where the name of Iesus was neuer heard of, where the contempt of the word, were ne∣uer so heathenish, yet me thinkes wee might promise our selues successe, in respect that the Lord thither sends vs.

Verse 16. For I am not ashamed of the Gospell of Christ: for it is the power of God vnto salua∣tion to euery one that beleeueth, to the Iew first and also to the Grecian.

Verse 17. For by it the righteousnesse of God is reuealed, from faith to faith: as it is written, The iust shall liue by faith.

BY way of prolepsis, hee addeth a Reason of his resolute readinesse to preach at Rome, the sum whereof is this: that howsoeuer amongst the wise of the world, the Gospell was had in derision, yet for his part, he was not ashamed eyther to professe or preach it; and he giues a reason of this, his not shame∣ing of the Gospell. verse 16.17.

In these words then we haue these two things: first, a protestation of the Apostle, I am not ashamed: second∣ly, the reasons of it, two: first, from the vse and end of the Gospell to which it is destined, being Gods power to saluation: secondly, from the Diuine matter it con∣taineth; in it is reuealed the righteousnes of God: this latter reason also inferring the former. Now how true∣ly Paul professeth this of himselfe. See Acts 13. & 17. & 24. & 26.

And what Paul here professeth of himselfe, [Obser.] ought to be verified in all both Ministers and people. See 1 Tim. 6.12.13. Rom. 10.9.3.15. Gal. 6.14.

But alas how many are the defects of men in this kinde; [Ʋse.] ministers almost scorning the naked simplicitie of the Gospell, hunt after I know not what ostentation of more profound learning in Sermons. See 1 Cor. 2.12.

And people though conuinced of their duetie, yet as Nichodemus dare not be seene in the company of Christp. Causes are these. First, too much desire and loue of mens praise. See Ioh. 12.43. Its true as one saith, where a man seekes glory, there he feares shame: and he that doteth vpon the praise of men, its no maruell, if he account that shamefull vnto him, that is most glo∣rious in the eyes of God. A second cause is that wee haue not felt the power of the Gospell in our soules: for surely this once felt makes vs easily contemne the mockes and scoffes of the world.

Reasons to inforce this duetie of fearlesse confes∣sing. First, the maiestie and Diuine power of the Gos∣pell, vt hic. Secondly, the example of our Sauiour. 1 Tim. 6.12.13. Thirdly, impudency of men in wicked∣nesse. Isay 3.9. Fourthly, perill of not confessing. Mar. 8.38. all which are so many motiues with Gods children, powerfull to enforce confession.

[Obser.] But let vs now come to see the reasons of Pauls bold∣nesse, the first is taken from the vse of it, to which the Lord by his ordinance hath deputed it, its Gods power to saluation, that is, a powerfull instrument, which God vseth to bring men to saluation; therefore called the arme of the Lord. Isay 53.1. Confer. 2 Cor. 10 4.5. Where you may see the mighty effects of this instru∣ment: howbeit, we are not to thinke that this power of the Gospell stands in the letters and syllables of it but depends wholly in respect of efficacie vpon the spirit working therewith. 2 Cor. 10 4. 2 Cor. 3.6. & 1 Cor. 3.7.

[Vse 1] Now then how blasphemous is that saying of those fanaticall Euthusiasts and Anabaptists, that call it a dead letter, as if it were of no efficacie in the hearts of Gods children. See Heb. 4.12. and they shall one day finde it, euen to them that contemne it, powerfull to

bring downe vengeance vpon them for their disobedi∣ence. 2 Cor. 10.6.

Secondly, let vs to whom the dispensation is com∣mitted, [Vse 2] herewith encourage our selues to boldnesse in vsing this powerfull instrument, without despaire of successe. The frowardnesse and rebellion of people is ofttimes to Gods seruants cause of discouragement this way, but if wee would remember what the Lord tea∣cheth Ieremy. Cap. 1.9.10. and what Paul hath. 2 Cor. 10 4.5. all such feares arising from doubt of successe, would of their owne accord vanish away.

But let vs see the vse of this instrument, [Obser.] and wherto it is auaileable to saluation, that is, to bring men to saluation; partly by reuealing the meanes of reconci∣liation betwixt God and vs, vt hic: partly because by it as by an instrument faith is wrought, confirmed, in∣creased in vs. 2 Cor. 3.6. 1 Cor. 3.7. and this hath the Gospel peculiar to it selfe, so that no other doctrine per∣takes in it, no not the law it selfe, being in it selfe the mini∣sterie of condemnationq, and when its most powerfull, working nothing but a preparation to the grace pub∣lished and wrought by the Gospell, Gal. 3 24. Heb. 7.19.

And this me thinkes if nothing else should procure in our people reuerence to our ministerie, [Ʋse.] if not for the person we beare, yet for the benefit that by our prea∣ching they are made partakers ofr, as also teach them with conscience to attend vnto this part of Diuine doctrine, insomuch as by it onely they are brought to saluation.

Come now to the subiect, wherein this instrument hath his effect; where is first their qualitie or act, be∣liefe: secondly, the vniuersalitie; euery beleeuer: and the explication thereof, Iewe and Gentile.

Beliefe then is necessarie to the participation of this sauing power of the Gospell. See Heb. 4.2. & 3.10. [Obser.] for

as the most soueraigne plaister hath no effect of hea∣ling except it be applyed to the sore; no more hath this sauing doctrine, except it be by faith receiued and applyed.

And by faith I meane not a generall assent vnto the truth of the Gospell, but a particular assurance, where∣by we are perswaded that the promise of Gods grace in Christ belongs to vs in particular. Gal. 2.20. 1 Tim. 1.15.

[Ʋse 1] Whence it is easie to obserue the cause why the Gos∣pell being so powerfull in it selfe, yet hath so little fruits in the hearts of many, not that it is in it selfe a dead letter, as the Anabaptists profanely speake, but because it is not mixed with faith in them that heare it. Heb. 4.2.

The Gospell is in it selfe a most soueraigne potion that hath power to purge all the rotten sores of the soule and to restore the decayes therof: but here faith is required as one principall ingredient, without which the Gospel is altogether ineffectual vnto vs. It is a won∣derment amongst many, that in places where the Gos∣pell hath beene long and powerfully preached, there should yet appeare so little fruit: some blaming the minister of insinceritie: some the very Gospell of in∣efficacie; the true cause is this, lacke of faith in the hea∣rers: whiles some make the historie it selfe question∣able; others contenting themselues with that generall assent, see not, nor apprehend Gods mercy therein re∣uealed to themselues.

[Ʋse 2] And it may secondly teach vs that long to feele this sauing power of the Gospell in our hearts, to im∣portune the Lord by prayer for this gift of gifts, true faith, whereby we giue admittance to it into our hearts.

[Obser.] Now as the actuall power of the Gospell is appro∣priated to beleeuers and they onely feele it, so also it is

extended to all beleeuers without respect of persons, ac∣cording to the promise. Isay 55.1. Ioh. 3.16. Ioh. 1.12. so that they all feele it: howbeit, that we erre not, let vs know that beleeuers are not all of one sort; some are such in profession onelys, some that roue in ge∣neralities; assenting to the truth of the Euangelicall hi∣storie, by a generall grace; some that by a speciall worke of Gods spirit appropriate the generall pro∣mise to themselues in particulart, and of these must this place be vnderstood, and this vniuersalitie to be accommodate vnto them all how euer distinct amongst themselues by different degrees and measures of faith.

Now brethren how comfortable this little particle is to the children of God, [Ʋse.] that haue receiued by Gods grace, this excellent gift of true faith if there were no no other thing, yet that labouring of Sathan to wrest it from the Saints of God in temptations would easily euince. See the cunning of the old serpent; sometimes widening, sometimes straightning this gate into eter∣nall life, as he sees will best serue for his aduantage. Before conuersion any faith saues any man; when God by his grace begins to bring a man out of the power of darknes, then the adulterers faith, though he haue ceased to be an adulterer, saues him not, nor the perse∣cutors faith, though he haue repented his persecutions, &c. nor any faith, but what is as perfect as was Abra∣hams. But know we to our comfort, that the promise of the Gospell runnes in generall to euery true beleeuer. Rahabs faith saued her, though she had been an adul∣teresseu: Abrahams, him though an Idolater; Paules though a persecutor; and least any should say this grace was peculiar vnto them, Paul tels vs, that Christ in him shewed what all may expect that beleeue in him vnto eternall life. Neither must it trouble vs that our

faith is not for the measure as Abrahams, so it be true; and so we mourne for vnbeliefe, and desire to increase faithx, little faith may be true faith, and being true, serues to iustifie, as a sparke of fire is true fire, hauing as well the nature of fire, as the greatest flame. See Mat. 12.20.

Now followes the explication of the generall parti∣cle; to the Iew first, and also to the Grecian, that is, the Gentile.

From that particle of order, first, some take occasion to obserue the order of Gods dispensation, or execution of this sauing power of the Gospell: namely, that it first shewed it selfe amongst the Iewes: and that is a truth as appeares. Mat. 10.5.6. Luke 24 47. Acts 13.46. for they were first by Gods ordinance, though they be now become last, through their infidelitiey: but yet I take it, it is not here intended, as appeares by compa∣ring this verse, with Cap. 2.9.10.11. onely thus much is here taught, that the grace and power of the Gospell belongs to people of all nations, without respect of persons. Col. 3.11.

Proceed we now to the second reason of Paules con∣fidence, which is also a reason of the first reason, taken from the effect and matter of the Gospell: In it is re∣uealed the righteousnesse of God, where also is added an exposition or declaration of the righteousnesse of God: from faith to faith.

See we first the meaning of the words; the righte∣ousnes of God, sometimes signifies his essentiall righte∣ousnes, whereby God is in himselfe righteous: and this is eyther vniuersally put for all that circle of Diuine vertues, that dwell in the Deitie, or else particularly; sometimes for his truth and fidelitie, in performing his promises as Rom. 3.5. 1 Io••. 9.1. 2 Tim 4.8. sometimes for that iustnesse and vprightnes that he shewes in his

administration of the world, & specially for that his di∣stributiue iustice, (as we terme it) in giuing to euery one his due. Gen. 18.25. none of these is here ment. Againe the righteousnesse of God, in the case of iustification is vsually so called in opposition to humane righteous∣nesz, and is nothing else but that righteousnes, where∣of God is author, accepter, approuer, in case of iustifi∣fication at his iudgement seat; called Gods righteous∣nes, eyther because it is wrought and giuen by God in Iesus Christ, or because its approued and of force with God at his tribunall and seate of iudgement: as on the contrarie that is called humane righteousnes which is wrought by mena, or which is of force and esteeme a∣mongst men, so that for it, they esteeme and iudge vs righteous, Iames. 2. that place, Phil 3.9. compared with this sufficiently expoundeth this.

The meaning then I take it is this: the righteousnes of God, that is, the righteousnes whereby a man is iusti∣fied in the sight of God, is reuealed in the Gospell: the Gospel, here take largely for all that doctrine opposed vnto the law: wherein God hath promised reconcilia∣tion eyther made as now, or to be wrought by Christ Iesus the promised seede, as in the old testament.

Now this righteousnesse seemes to be called Gods righteousnes▪ principally because it is wholly wrought by God in Christ, man conferring nothing thereto, eyther in whole or in part. See Phil. 3.9. Rom. 10.3. Rom. 3.21.

Now then hauing thus seene the meaning, [Obser.] let vs briefely consider the points herein offered to our con∣sideration: and first, whereas the Gospell is said to be Gods power vnto saluation, therefore because it re∣ueales Gods righteousnes: obserue we here the neces∣sitie of righteousnes vnto eternall life: such a necessa∣rie antecedence there is of righteousnes, as that with∣out

it there is no hope to be saued, Gods iustice in∣clining him to punish, his purity to hate all vnrighte∣ousnesse. Hab. 1.13. see also Apoc. 21.27. Yea I adde further that it must be such a righteousnesse so com∣pleatly perfect, as that it may endure the strict censure of Gods iustice. Gal. 3.10.

[Vse.] Now then the exhortation of our Sauiour easily fol∣lowes that we should therefore first and principally a∣boue all things seeke the kingdome of God and his righteousnesseb, such a righteousnesse as may stand be∣fore God and endure the tryall of his iustice. There is a remanent of this principle euen in Nature, if it be not too farre degenerate, that it is righteousnesse whereby Gods fauour and kingdome must be obtained: and therefore the verie Gentiles by light of nature, haue performed some both religious offices towards God, and ciuill duties to men, as it were to demerit God thereby: but what this righteousnes is, and where to be found, here nature showes her blindnesse, and vanish∣eth away in vaine confidence of selfe righteousnesse and ciuill honesty; of which notwithstanding our Sa∣uiour pronounceth that i'ts vtterly vnauaileable to Gods kingdomec, and Paul that had as much of it as any counts it but dung and drosse in comparison. Phil. 3.8.9.

See we then where it is reuealed: secondly, wherein it consists: thirdly, how it is obtained.

[Obser.] It is reuealed in the Gospell, and therein onely: not reason nor any Philosophie reueales what this righte∣ousnesse is; something indeed it sees of the necessity of it, but neuer so much as by a dreame coniectures what it is; no not the law it selfe, though it be a diuine doctrine reueales simply the meanes of a sinners iusti∣ficationd; this the priuiledge of the Gospell onely, to reueale Christ, the wisdome and righteousnesse of God.

Whence me thinkes it followes, that none of the na∣tions [Ʋse 1] to whom the Gospell is not knowne can be ima∣gined to be made heires of life; and it is but a foolish do∣tage of mans braine, arising from I know not what commiseration of the multitude of the Gentiles that they many of them though ignorant of Christ were saued. Confer Ephes. 2.12. Act. 4.12.

Secondly, it should teach vs thankefulnesse vnto the [Ʋse 2] maiesty of God, that of his free grace hath giuen vs the knowledge of this true righteousnesse, by meanes of the Gospell: but hereof more hereafter.

Let vs now see what this righteousnesse of God is, and how obtained: in the next words, from faith to faith: which words are added to the former by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if he should say, if it be demaunded what that righte∣ousnesse of God is that the Gospell reueales, it is the righteousnesse of faith, or whereof we are made par∣takers by faith; an eclipsis of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not much vnlike that Rom, 3.21.22. compare it dili∣gently with this place.

Here then we haue the maine state and thesis of this first tractate in this Epistle. The summe whereof is this, that the righteousnesse whereby a sinner is iustified in the sight of God is the righteousnesse of faith, which conclusion before I come to proue, I will a little explane, and with as much breuitie as may be set downe the state of the question betwixt vs and the aduersaries of the grace of God.

The first question betwixt vs and them, is touching the terme and name of iustification what it signifies; whether making righteous, or pronouncing righteous; they vrging the Etymologie of the word, and some texts of scripture, for the greatest part detorted, to proue the first acceptation: we sticking rather to the second, hauing the Apostle for our interpreter. Rom. 8.33.

Now for the Etymologie of the word; whereas they say that the very Grammaticall notation proues their interpretation, let them remember what Bellarmine himself speakes in another place, in eo errant multi (saith he) quod vocum significationes ex Etymologia potius du∣cunt, quam ex communi scripture & bonorū authorum vsu. Its the errour of many, that they fetch the significati∣ons of words rather from their Etymologie then from the common vse of Scripture, and good authors. And herein how foulely and stubbornely himselfe erreth, see his tract lib. 2. de iustificat: cap. 2. & 3. for its ap∣parant both by scripture, and the best authours, that thus the word is most commonly vsed: yea alwayes vsed in this question of our iustification in the sight of God.

Howbeit, for my part I see not but wee may grant them this notation of the word to stand euen in this question; so be it we ioyne not with them in their ex∣position touching the manner how a sinner is made righteous in the sight of God; this they say is done by infusion of habituall righteousnes; which we must vtterly deny, except wee will contradict the whole te∣nour of the scriptures.

Let me a little with good leaue of my more learned brethren, to whose censure I submit my selfe, propound my iudgement herein.

I take it therefore that without any preiudice to Gods truth, we may grant them that notation of the word, to stand in this question: so that to iustifie shall signifie to make righteous; to be iustified to be made righteous. And if I be not deceiued, the Apostle thus vseth it. Rom. 4.5. but yet that infusion of habituall righteousnesse, they dreame of, hath here no place, though it be one inseparable companion of our iustifi∣cation. For better explanation, I will a little declare

the proceedings of the Lord with a sinner in iustifica∣tion, which is as I take it in this manner. First, by effe∣ctuall calling he workes faith; by faith vnites him vn∣to Christ, so that he is made one with Christ; thus vni∣ted, he hath interest to Christs righteousnes; hath true righteousnes in his head; both passiue for satisfaction, and actiue for acceptation; which is truely his in respect of right, vse, fruit; hauing thus apprehended Christ, and made him with all his merits and obedience his owne, he ceaseth to be a sinner in respect of guilt and punish∣ment, God striking of his score, cancelling the hand∣writing, in a word, forgiuing his sinnes, and making them so as if they had neuer beene; and so pronoun∣ceth him righteous; and accepts him to life eternall. And so we yeeld them their heapes of premisses, where∣by they labour to driue vs to absurdities: and auouch that Gods iustice is not impeached by our doctrine of iustification.

It is true that they say, GOD doth not iustifie the wicked: that is, acquites him, or holds him guiltlesse while he is wicked, and yet we say with all that GOD doth acquite a beleeuer and holds him guiltlesse, and that doing thus, hee iustifies not a wicked man, but a righteous man; though not in himselfe, yet in his head Christ Iesus: And of the terme let this suffice, this one∣ly being annexed, that to iustifie, imports these three things one descending on other. First, to make righte∣ous by ingraffing into Christ, and imputing his righte∣ousnesse vnto vs: Secondly, to absolue from sin which follows the former imputation: Thirdly, to pronounce and accept as righteous.

Come we now to the second controuersie betwixt vs and them, and that is what that righteousnes is, by which a sinner is made righteous in the sight of God, and so acquited from his sinnes, pronounced righteous,

and accepted to life eternall: they say it is a mans owne innocencie, habituall and actuall righteousnes merited indeed by Christ, but inherent in vs as in a sub∣iect: we vtterly disclaime this, and teach that the righ∣teousnes whereby a sinner is made, esteemed, and ac∣cepted as righteous before God, is the righteousnesse wrought by Christ, inherent in him onely as the pro∣per subiect, made ours by faith, that is, by beleeuing it to be ours, and wrought for vs.

Where the third controuersie offers it selfe to be considered; (viz.) what kinde of faith this is, and how it concurreth to iustification.

By faith they vnderstand, a generall acknowledge∣ment of the articles of faith, and an assent to them as true. Wee a particular assurance, that what Christ wrought and merited, he wrought and merited for vs.

Faith againe, they teach to be a part of that righte∣ousnes as other vertues also. We not a part, but an in∣strument onely to apprehend and receiue it offered vn∣to vs in the Gospell. And therefore our Diuines say well, that faith is here to be vnderstoode with his ob∣iect, the obiect being indeed that that doth iustifie vs; faith being but the instrument to receiue it, as the hand may be said to feede or nourish the bodie; not that any nutritiue vertue is in the hand, for that is onely in the meate; but because the hand is an instrument to conuaigh the meate into the stomacke, &c.

Hauing thus explained the question, let vs resume the conclusion, as it is here expounded, and so apply the proofes here set downe by the spirit of GOD. The conclusion is this, that the righteousnes where∣by a man is iustified in the sight of GOD, is the righteousnes of faith, that is, the righteousnesse of Christ, apprehended by faith: and not the workes of the law eyther naturall, ceremoniall, or morall, done

by vs eyther before or after grace: and this Text af∣fords for proofe foure inuincible arguments. First this, the righteousnes whereby a sinner is iustified in the sight of God, is onely that righteousnesse which God only hath wrought in Christ; called here the righ∣teousnes of God in opposition to mans righteousnes, as also Phil. 3.9. Rom. 10 3. but so is onely the righte∣ousnes of faith, not that of workes, Ergo. For though it be true, the aduersaries themselues, confessing that our actuall righteousnes is the worke of God in vs, yet this with all they teach, and that truely, that in the exercise thereof, there is a concurrence of our will, and other powers of soule and body with the grace of God, and we are in them in some degrees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fellow-workers with the grace of God, but this righteousnes whereby we are iustified, is wholly of Gods working in Christ, therefore by faith, and not by workes, are we iu∣stified in Gods sight.

A second reason, is from the instrument and meane of Reuelation: which is the Gospell, and that onely. Whence I thus reason: the righteousnes whereby a sinner is iustified in the sight of GOD, is reuealed in the Gospell onely, the law Morall neuer discouering it: but the righteousnesse of workes, is reuealed and taught in the law, therefore that cannot be the righte∣ousnes whereby Paul teacheth vs to be iustified in the sight of God.

Thirdly, the Apostle here directly auoucheth, that it is the righteousnes of faith, and proues it by the testimonie of the Prophet Habakkuk, whereby we are iustified, and so saued; therefore not the righteousnes of workes.

Fourthly, verse 18. &c. the Apostle at large proues that all both Iewes and Gentiles, are breakers of the law. Whence a fourth reason ariseth on this manner:

no transgressour of the law can be iustified by the law. See Gal. 3.9.10. but euery man, Iew and Gentile, natu∣rall, and regenerate, is a transgressor of the law: therfore no man can be iustified by the workes of the law: these are the reasons laid downe in this chapter.

[Ʋse.] Now for vse let this suffice in this place, to stirre vp Gods children, by these and the like reasons, to forti∣fie their iudgements in this maine point of Christian faith: The Article of iustification, it is the very summe of the Gospell; that once corrupted, there can be no soundnesse: that truely and thorowly vnderstood and beleeued, and applyed, armes against all assaults of Sa∣than: and let vs be exhorted as to edifie our selues in all other the points of our most holy faith, so especi∣ally in this, which who so holds not aright, surely he holds not the head, nor euer can be saued.

But let vs a little turne backe to the words of the Text, and ridde them of some difficulties, and gather what may be gathered from them for our further in∣struction.

From faith to faith.] The words are diuersly ex∣pounded, and their connexion diuersly expressed: some referre them to the former words thus: by the Gospell the righteousnes of GOD is reuealed from faith to faith; that according as faith increaseth, so is this righteousnes of God, and our interest thereto, more and more made knowne vnto vs, and this is a truth, though I take it not that here entended; for I take it the Apostle speakes here of the generall propoun∣ding of this righteousnesse of GOD in the Gospell, not of our apprehension and acknowledgement thereof.

Some others take them to be as it were a descripti∣on of iustifying faith, by the nature of it, for it is such a faith as continually increaseth, and gathereth new

strength; this also a truth; but the sense but harshly col∣lected from the Text.

I take it rather that they are added vnto the former, by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shew what that righteousnes is which hee cals the righteousnesse of God, (viz.) the righteousnesse of faith: and thus me thinkes the words hang well togither, if wee shall supply the note of ex∣plication that is here wanting; thus, to wit, or the word esse, to be from faith to faith, that is, to be wholly absolued in faith; so that beginnings, continuance, and accomplishment of iustification are wholly absol∣ued in faith.

Which sense standing, [Vse.] ouerturnes that quaint de∣uise of the first and second iustification, deuised by Pa∣pists, for so they teach, there is a twofold iustification, first, and second; first, whereby a man of wicked, is made iust; second, whereby of iust is made more iust: the first they ascribe to grace, and principally to their faith, and to the second they admit good workes: This they deuise, to elude those many direct testimo∣nies, for iustification by faith, without the workes of the law. Now this exposition standing, vtterly ouerthrowes this fond deuise; for if iustification be wholly absolued by faith, then haue workes no place at all in iustificati∣on: but how euer this exposition may be controuer∣sed, their distinction was vtterly vnknowne vnto the Apostles, and all the pen-men of scripture. Paul spea∣king of his righteousnes of good conscience after the first iustification, yet acknowledgeth no value in it at all to iustifie hime, and counts not onely his workes be∣fore grace, but his best deedes, in grace, as dung and drosse in respect of any worth or auaile of them to iustification, and it shall neuer be disproued that our Diuines teach, that iustification is actus indiuiduus, and hath no latitude; the manifestation therof to vs is giuen

by degrees, but the act is absolued in an instant, so that a beleeuer in the first moment of his beliefe, is as much iustified at Gods iudgement seate, as euer he shall be: but hereof more hereafter.

The proofes of this conclusion now followes, and the first is taken from a testimonie of the Prophet Habakkuk. Cap. 2.4. In it weigh the qualitie: secondly, the substance of it, it is a written testimonie; selected from the written word of God; the onely Cannon in∣deede to try all truthes by; and the sole sound authori∣tie wherein our iudgement may rest, and therefore ob∣serue that the Apostles when soeuer they haue to deale with the people of God, that had receiued the scrip∣tures for the word of God, they vse none other testi∣monies; in deede when they deale with heathenish people, they fit them with Prophets of their owne stamp. Tit. 1.12. Acts 17.28.

[Ʋse.] And surely what other voice should there be heard in the Church of God, but the voice of Christ? and though it be true, that testimonies of Fathers may haue their place in such matters, yet the safest course were as Augustine aduiseth, to heare, haec dicit dominus, thus saith the Lord; or thus it is written; and as Con∣stantine, in the Councell of Nice, aduised to make the Scripture sole iudge and vmpire of all controuersies in matter of faith: and if this course had been holden in the first heate of these contentions, wee might haue hoped of a more speedy end of all these bitter and endlesse disputes.

But see we the substance of it, The iust by faith shall liue.] It is doubted whether these words, (by faith) be to be referred to the subiect of this proposition (the iust) or to the predicate (shall liue,) as they stand in the originall they may be indifferently applyed to eyther. If wee re∣ferre it to the predicate, it affords a good argument

against that second iustification formerly mentioned: for if the iust liue by faith, & not by workes then what place haue workes in iustification? If to the subiect; so also it proues the conclusion, that the righteous∣nes of God, is the righteousnes of faith; because the iust liue by faith and he onely is saued.

But a greater difficultie there is about the fitnesse of this testimonie, to proue the conclusion in hand, for it is apparant that the Prophet speakes of a preseruation in a temporall iudgement; & what is this to eternall life? To this the answere may be diuersly framed: first, per∣haps that Chaldaicall captiuitie, figured our spirituall bondage vnder Sathan: and deliuerance from that ca∣lamitie, typically shadowed our freedome from hell, to be procured by Christ: as there are plentifull exam∣ples of the like. Compare Isay 40.3.4. Mat. 3.3. and then the accommodation is easie. Or secondly thus, that generall sentences applyed to particular cases, are not thereby restrained onely to those particulars, but still retaines the generalitie of their nature, Mat. 19.6. and so also the explication plaine. Or thirdly thus, that the Prophet in that place, doth not onely describe the bles∣sing of a beleeuer, but also the cause of it, which is his faith; and then it is also plaine, for aetiologycarum simi∣lis ratio. Or fourthly thus, that it is one and the same iu∣stifying faith, that apprehends and giues vs interest to all the promises of God, made to vs in Christ, and as by it we liue in temporall dangers, so by it also are we freed from spirituall and eternall destruction: and let this suffice for the argument drawne from testimonies.

Verse 18. For the wrath of God is reuealed from heauen against all vngodlinesse, and vnrighte∣ousnesse of men, which withhold the truth, in vnrighteousnes.

NOw followes an other reason, prouing the same conclusion: the summe wher∣of seemes to be this. No transgressour of the law can be iustified by the works of the law, but if he will be iustified hee must be iustified by faith: but euery man is a transgressour of the law: therefore no man can be iustified by the law, and so must needs righte∣ousnesse be by faith.

The proposition is not here set downe, but easily gathered out of the Text: and the truth of it easily e∣uinced: because the law requires to our iustification a perfect and continuall performance of the whole law, and euery part thereof by our selues. See Gal. 3.9.10. apparant therefore, that the least transgression excludes from all iustification by the law.

Now the minor, or second proposition, namely, that euery man is a transgressour of the law, he proues at large by a generall distribution of all mankinde; according to the phrase of the holy Ghost: all Iewes & Gentiles are transgressors; but vnder one of these two differences comes all mankinde; therefore: and for the Gentils transgression, he proues it at large from this 18. verse, to verse 17. Cap. 2. sorting them also into two rankes: for they were eyther more notoriously wic∣ked, or else Hypothetically onely iust: of the first sort hee shewes it, Cap. 1. Of the second, cap. 2. After hee proues the same of the Iewes, from ver. 17. cap. 2. to the

end of cap. 3. This the disposition and generall summe of these three chapters.

As for the first sort of the Gentiles, he proues that they were transgressours, by a reason drawne from the effect, as a signe of transgression, (viz.) Gods wrath, me∣tonymically his vengeance or iudgement inflicted on them. Where the reason lies thus in forme; vpon whom the Lord poures downe his vengeance they are trans∣gressours: but on the Gentiles God powred downe his wrath; Ergo, they were transgressors.

In handling of which reason this shall be the or∣der: first to giue the sense of the words; then to shew the force of the consequence, and then the obser∣uations.

The wrath of God.] It is a question amongst the learned, whether anger may properly be giuen to God; and many things are spoken both wayes: the truth is, that anger as it is in vs, eyther for the materi∣all, or formall part of it, cannot be giuen to God that is free from all such passions and perturbations: yet in a sense it is true that anger is in God: that is, an incli∣nation and will to punish sinne, arising from his de∣testation of sin: and so here it is to be vnderstoode for the displeasure of God conceiued against sinne, testified by the punishments he inflicts on the transgressours.

Is reuealed from heauen.] (viz.) By those punish∣ments which out of that his throne of maiestie, and imperiall seate, he executes vpon them that prouoke him.

Now the consequence is easily euinced: if there be wrath, there is sure transgression: both from the na∣ture of GOD that abhorres nothing that he hath made, nor is displeased at any thing whereof him∣selfe is authour, as hee is of all things in the world, except sinne: if therefore hee be angry with man

sure it is because man hath sinned: secondly, his iu∣stice permits not to punish the guiltlesse. Gen. 18.25. Iob. 4.7.8.

[Obser.] Hence therefore the conclusion is naturall, that Gods wrath presupposeth mans transgression: and therefore may we safely reason from a iudgement, to a sin: God punisheth, therfore surely something is amisse. See Lament. 3.38.39. Neither doe eyther the suffe∣rings of Christ, or the chastisements of Gods children, that in Christ are accepted as righteous, any whit im∣peach this truth: for howsoeuer Christ was in himselfe a Lambe vndefiled and without spotf, yet was he by im∣putation a sinnerg, and Gods children though they haue no sinnes to be satisfied for by their owne punish∣ments, yet haue they sinne to be abolished, chastised, preuented.

[Vse 1] And this if there were none other argument, would easily confute that dotage of the Pelagians, (viz.) that imitation onely makes vs partakers of Adams sinne: for see wee not that infants also dye before they come to vse of reason and vnderstanding: dye they, and yet are guiltlesse, and free from all sinne? farre be it that the iudge of all the world should not doe right, or inflict death the wages of sinne, where is no trans∣gression.

[Vse 2] Secondly, see we to what cause we may impute all these iudgements of God, whether ordinarie or ex∣traordinarie, common or personall that haue seized on vs: all that disorder in the creatures, in creation destined to mans comfort, now through transgression become instruments of his annoyance: all the dis∣eases and aches of the body: also losses of children, goods, &c. The fashion of most men in such iudge∣ments is to cry out of ill tongues that haue fore-spoken them, and surely they are bewitched: beloued in

Christ, consider it well, and we shall finde the witch in our owne bosome; the grand witches are our sinnes, they hinder the good things from vs, they bring downe all this wrath of God vpon vs: so for common calamities wherewith whole Kingdomes and States are visited: as how long hath the Lord followed vs in this Kingdome, with varietie of his iudgements; once and twice by famine and scarcitie of bread, and cleannesse of teeth, with pestilence after the manner of Egypt; with vnseasonable weather, fearfull inundations; and yet behold the wrath of the Lord is not ceased, but his hand is stretched out still. Wonder wee at this? O Lord, saith Iosuah, in like case, what shall I say when Israell turne their backes before their enemiesh: marke the Lords answere; get thee vp Iosuah, get thee vp; Israell hath sinned and transgressed my couenant, &c. for they haue taken of the excommunicate thing, and stolne, and dissembled, and haue put it euen with their owne stuffe: and this is the cause that Israel cannot stand before their enemies, because they are execra∣ble: and surely, beloued, the same answere may wee giue to the like demaund: What should wee say when England, the people of GOD, are thus loden with the iudgements of God? What, but that we haue sinned, and broken the Lords Couenant? shall I say and dis∣sembled and hidden our sinnes? that modestie were yet tolerable, but they haue declared their sinnes as Sodome, and haue not hidden themi: the streets ring againe with othes, for which the land mournes; the tables and tauernes swimme with filthy vomitings; the sabbath polluted, iudgement peruerted; the rulers sell sinnes, and say with shame enough (O shamelesse shame) bring giftsl: and can we wonder at this wrath of the Lord? Nay, O Lord it is thy mercy, thine vn∣speakeable mercy, that we are not consumed.

[Vse 3] Now thirdly, I could wish that the third vse, which Ieremie infers Lament. 3.40. might take place amongst vs; that in all these iudgements of GOD wee would search and try our wayes, and turne vnto the Lord. Israell had neuer rest, till the execrable thing was re∣moued; nor let England euer thinke to haue rest from Gods wrath, till these execrable sinnes are some wayes expiated amongst vs: the Lord giue vs eyes to see e∣uery man his own personall sinnes, and to turne from them: and moue the heart of our Iosuah, to search out the execrable things amongst vs, and to consume them, that the Lord may returne and haue mercie on vs, before his wrath haue vtterly consumed vs. Amen.

Let vs now proceed to that that followes. It may be demanded how the Lord manifested his wrath vpon these Gentiles: Ans. Read the processe of the chap∣ter, and you shall finde it was by inflicting spiritu∣all plagues vpon them, and permitting them to those grosse and brutish sinnes, wherein they wallowed.

[Obser.] Whence may be obserued, that it is not the least eui∣dence of Gods anger, to giue a people or person the raynes in iniquitie: when the Lord suffers sin to grow in a man to a height, without restraint, thats a token of his heauy displeasure. First, for argues it not a de∣niall, or depriuall of grace? and is not this a token of wrath? Secondly, shewes it not that God hath reiected them from his care? Thirdly, is it not a plaine euidence that he meanes to glorifie himselfe in such a mans vt∣ter destruction? therefore he neuer deales so with his owne seruants. Psal. 89.31.32. but onely with the des∣perate wicked. Hosea 4.14.

[Ʋse.] So that hereby againe, wee may iustly gather Gods heauy displeasure against the people of this king∣dome; because the Lord suffers the generalitie to grow

to such an height, and ripenesse of hellish prophane∣nesse. I could be content to promise my selfe any good thing of my mother the Church of England; and to hope for all gracious blessings from God vpon her, were it not that I see the Lord dayly making way for an extreame vengeance, and by so euident tokens ma∣nifesting his wrath against her. And when I see such o∣pen assembly of Adulterers, by companies in harlots housesm, such defiling of the land with bloud, such peruerting of iustice, such stopping of the eare to the cry of the poore, such open prophanation of Sab∣baths, desperate contempt of the word, scoffing at religion, &c. I then begin to say with the Lord, Ier. 5.7. How should he spare vs for this? shall not the Lord visit for these things: and shall not his soule be auen∣ged on such a Nation as this: verse 9. Surely if the Lord would continue his mercies towards England, hee would neuer suffer so grosse impieties to be so shamelesly committed: if his wrath were not too much incensed against vs, some meanes or other hee would vse of our restraint: but permitting such sinnes to such an height, he plainely testifyeth the fiercenesse of his wrath against vs. Consider what is said, and the Lord giue vs vnderstanding in all things: great is the secu∣ritie of our people in this kinde, euery man blessing himselfe in his wickednesse, and promising himselfe peace, though hee walke after the stubbornnesse of his owne heart, adding drunkennesse to thirst. Deut. 29 18.

And would God our Prophets had not their share in this, saying we shall haue peace, when alas, if wee may iudge by signes, there is no peace: what though the Lord haue multiplied our people, enlarged our kingdomes, stablished our peace with forraine Nations, and yet permits sinne to such height amongst vs: are

we better thenn No, better replenished, better fen∣ced, better friended? yet was shee carried away; no brethren, neuer looke for peace whiles our sinnes, our abhominable sinnes, are in so great number and high measure amongst vso: and the Lord grant these things may worke in vs truely turning from our sinnes, that the Lord may repent him of his great wrath, that hee is preparing for vs. Amen, Amen.

Come wee now to view the cause of this wrath, whereby the equitie of Gods proceeding is shewed: this wrath was reuealed from heauen: if any aske why: it was because they withheld or detayned the truth in vnrighteousnesse; for so I take it, this de∣scription of the Gentiles by their behauiour, imports the cause of Gods wrath vpon them. See we the mea∣ning of the words.

By the truth wee are here to vnderstand, those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, true principles and notices that the Gentiles had in their vnderstanding, these and the like; that there is a God, that this God is the maker and gouernour of the world, of infinite power, wise∣dome, iustice, goodnesse, &c. and therefore to be worshipped: and those also of iustice, equitie and charitie to be practised towards men; as that what wee would not another should doe to vs, that wee should not doe to him, &c. This truth they detayned or kept downe in vnrighteousnesse; that whereas the consci∣ence, from that light that was in the vnderstanding, suggested often, and vrged on to the practise of those things knowne, they wickedly suppressed all such mo∣tions, and hindered them from that effect they would haue had in their hearts: This the Sense.

[Obser.] And comparing this sinne with the punishment, it shewes vs, how fearefull a thing it is, to hinder the ef∣fect of the knowne truth in the heart; and to suppresse

the good motions suggested by conscience, out of principles in the vnderstanding: for first, what is this but to be wilfully wicked? Secondly, see the haynous∣nesse of it in the dangerous consequent: for hereby it comes to passe by little and little, that conscience is quite killed, and the truth vtterly extinguished, so that the grossest sinnes are practised without any checke or remorse of conscience. See Ephes. 4.18.19. Rom. 1.21.26.27.

And let it be our admonition to take heede how wee suppresse the truth, [Ʋse.] or by violence hinder the worke of it in our hearts. S. Paul would haue the word of God to dwell plentifully in our heartsp: to haue full scope and the whole sway in the heart of a Christian. Now brethren how far engaged our people are in this sinne of suppressing, and suffocating the knowne truth, too lamentable experience shewes: the checks of con∣science, caused eyther by word, or workes of God, they are commonly accounted fits of melancholy, and when such quames come ouer their hearts, a paire of tables or cardes, or merry company, is sought to driue them away: fearfull is this sinne, and such as is the forerunner of a reprobate minde, &c.

Verse 19. For as much as that, which may be knowne of God, is manifest in them: for God hath shewed it vnto them.

HEre is a prolepsis: that is, an obiection preuented which some might make in excuse of the Gentiles, thus; how could they suffocate or suppresse the truth of GOD, which they knew not, seeing they wanted his word? Ans. Yes,

they knew it, verse 19. which is proued proleptically, verse 20. by the particulars of this knowledge, and meanes, whereby they knew it: (viz.) the creatures, in which the power and Deitie of God shineth; and the power of vnderstanding giuen them by God.

So that in these words we haue these things to consi∣der; first that the Gentiles had the knowledge of God: secondly, the author of this knowledge, God. ver. 19. thirdly, the meanes whereby they obtaine it; conside∣ration of the creatures: fourthly, the measure, vse, and effect of this knowledge; it left them without excuse.

That which may be knowne of God, &c.] It may be demaunded whether the Gentiles knew all that may be knowne of GOD? Ans. Not so; if wee take it generally, for God, as a redeemer, is knowne onely by the word: how then may this be vnderstood? Ans. First, eyther thus, that what may be knowne of God by power of nature, that was knowne vnto them: or secondly, thus, referring it to verse 20. so much as might serue to leaue them excuselesse was knowne vn∣to the Gentiles.

[Obser.] First, then here obserue that the very Gentiles haue by light of nature so much knowledge of God, as may make their idolatry, atheisme, disobedience, inexcusable. Read for this Psal. 19.1.2.3. &c. Acts 14.17. & 17.27.28.

[Vse.] So that we see God was neither tyrannicall, nor vn∣iust: though he inflicted damnation vpon the body of the Gentiles before Christs comming, for besides that he made man right at the firstq, he neuer left himselfe without witnes amongst themr, so, but that they might, and did know more of GOD, and their dutie towards him, then they would or did practise: different mea∣sures in deed of knowledge there are, but to euery one is granted so much as should depriue them of excuse. The Philosopher sorted the Heathen people into

three rankes. First, was of the maine or vulgar sort of people: second, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and politicke: the third their wisemen and Philosophers: now though in the rude vulgar there was least distinctnes of knowledge, yet some glimering light they had, whereby though obscurely, they discerned a Deitie, &c.

The author of this knowledge followes: [Obser.] GOD hath reuealed or manifested it vnto them; so that, euen naturall knowledge of God must be acknowled∣ged the gift and worke of God, wrought thus: first, by setting apparant charecters of his owne nature; and pro∣perties in the creatures, such as euery man might dis∣cerne: secondly, by giuing a reasonable soule indued with facultie of vnderstanding and discourse, whereby they might ascend from the creatures to the acknow∣ledgement of the creatour: thirdly, by giuing the vse of those faculties, to some more, to some lesses: and fourthly, if we shall adde, that there was an influence of generall grace into nature corrupted, helping the imbi∣cilitie of nature, I thinke it nothing different from truth.

But hence we learne thankfulnesse to God, [Ʋse.] euen for that naturall knowledge we haue receiued of the Deity; a thing that few of vs take notice of, though the neg∣lect of it were to the Gentiles cause of depriuall: and the Lord in euery place giues vs monitors to put vs in minde of this duetie: as we see in many borne fooles: the common vse or abuse of whom, is ordinarily this; to make them our iesting stockes, and subiect of mirth. It were an holy vse of them, if we kept them as specta∣cles of Gods mercy to vs, with whom it hath pleased God to deale more mercifully in this behalfe.

Verse 20. For the inuisible things of him, that is, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.

THe meanes of manifestation followes, that is, the creatures: which carrie so liuely representations of the infi∣nite power and wisedome of God, that being duely considered, they bring vs to a certaine acknowledge∣ment of the Deitie of their maker.

Now the reading in this place is something intri∣cate; I take it wee may best make the Syntaxis thus: the inuisible things of God being considered in his workes, euen euer since the creation of the world, are discouered; to wit, his eternall power and God∣head.

And they seeme to be annexed by way of preoc∣cupation; because it might be obiected, that the Lord is inuisible, and therefore could not be thus knowne: Ans. That though the Lord be in himselfe inuisible, yet are his inuisible properties euidently discerned in the creatures.

The proposition of this place is this: that the inuisi∣ble things of God are seene.

The subiect amplified by some particulars; his po∣wer and Godhead; the predicate by three arguments, the meane of discerning, consideration of the crea∣tures: secondly, the time or indurance, euer since the creation▪ thirdly, the euent or effect; so for that they are without excuse.

So though God be in himselfe inuisible, [Obser.] yet by his effects may his diuine properties be discouered: as the soule though in it selfe inuisible, yet by the effects thereof in vs is knowne to be indued with faculties of life, sense, reason. &c.

And it may serue for answere to that sottish obiecti∣on of Atheists against the being of God: [Vse.] who euer saw God? saith an Atheist; and I demand who euer saw the soule of a man? and yet is there none so sottish, that seeing the effects of the soule, will deny the being of it in the body: the Ayre being a more grosse matter or substance, yet is not seene by the eye of man; yea, how many other creatures should wee by this argu∣ment exclude from being, which are in their nature inuisiblet? but to leaue them to their wilfull blindnes, let vs now see how wee may profit by the creatures in the knowledge of God.

Not so much by the bare and idle gazing vpon them, as by due consideration and pondering of them: [Obser.] and thus duely weighing them, it is almost impossible but we should be brought to the acknowledgement of the Deitie, and Godhead of their maker: weigh but the hugenesse of the earth, how it hangs as a ball without any pillar to support it: the bounding of the seas, &c. and we cannot but acknowledge his infinite power: consider the beautie of the heauens with their ornaments: the exquisite arteficiall cunning that shewes it selfe in the frame of the smallest creature, with that excellent subordination of them one to the ser∣uice of another, how can wee but acknowledge a di∣uine wisedome? See but the endowments that euery creature hath in his kinde, and the large prouision the Lord hath made for the necessities of euery of them, how can wee but confesse the bountifulnesse and goodnes of GOD, that thus delights to communi∣cate

to his creatures Read Iob. cap. 37.38.39.

[Ʋse.] Let vs then be admonished, and take notice how we may profit, by beholding of the creatures, to be broght to the knowledge of the Creator; God hath laid open the Booke of the creatures to the view of all men, and therein imprinted his diuine properties, in so large and plaine Charecters, that who so runnes may read them: but I know not how it comes to passe, that wee spend our time in idle gazing, and wee are content to vse the creatures, but almost as the swine in the prouerbe, nuz∣ling in the Acornes on the earth, but neuer looking vp to the place whence they fall; see Dauids practise. Psal. 8. & 145.147. &c. and Iob. cap. 26.27.28. and learne to imitate their holy example.

[Obser.] The effect of this knowledge followeth: for I take this here to note not so much the intention of GOD in reuealing, as the issue and effect of this na∣turall knowledge. It serues onely to depriue of excuse if it be seuered from that supernaturall knowledge of God, by the word: therefore Dauid. Psal. 19. speaking of the two-fould manifestation of GOD; first, by workes; secondly, by word: appropriateth conuerting power to the law of God; and the vsuall distinction of knowledge, whereby one is made effectuall, the other ineffectual, hath warrant sufficient from the word of God: and hee that knoweth God no farther then the creatures reueale him, may know what shall stop h s mouth at the day of accounts, when Christ shall come with thousands of his Angels to render venge∣ance to them that know not God, and disobay the gos∣pellu: but cannot by it be enlightened to saluation: For tell me: how doe the creatures manifest the Tri∣nitie of persons; out of which if we conceaue God, wee conceaue an Idoll and not GODx? how those mysteries of God manifested in the fleshy, &c. and the

true meanes of reconcilement vnto God? &c.

And it should teach vs this lesson; [Ʋse.] that as wee may not neglect that meanes of knowledge vouchsafed by the creatures; yet to ioyne thereunto the studie of the word of God, and thankefully to acknowledge the mer∣cie of GOD to vs in this, that by his word hee hath vouchsafed to instruct vs in the maine matter neces∣sarie to our saluation. And I cannot but lament the state of many, especially in vniuersities of greatest acuitie, that so age themselues in the Philosophicall contem∣plation of the creatures, that they vtterly neglect ac∣quaintance with the word of God; and are so rapt with the pleasantnesse of naturall studies, that for it they omit, yea, almost contemne, the reading of Scrip∣tures, and almost all religious exercises: It is far from me to diswade such studies, which I know to be very auaileable, to the attainment of soundnesse in Diuine knowledge; but herein I obserue a double abuse: first, that men commonly stand poring vpon the crea∣tures, and searching out their natures, without euer casting eye vnto their maker; secondly, that they content themselues with naturall knowledge, neuer regarding that which is diuine and mysticall. Consi∣der we what is said, and the Lord giue vs vnderstan∣ding in all things.

Verse 21. Because that when they knew God, they glorified him not as God, neither were thankefull, but became vaine in their imagina∣tions, and their foolish heart was full of darke∣nesse.

Verse 22. When they professed themselues to be wise, they became fooles.

THese Verses containe a probation of the last clause in the former Verse; (viz.) that the Gentiles euen by this knowledge naturall, were left without excuse, and could haue no cloake for their sinne; and the argument may thus be framed: they that know God, and yet glorifie him not as God, are without excuse; but the Gen∣tiles knowing God, glorified him not as God, &c. Ergo, were without excuse. And this minor, which is alone set downe, is further amplified by an Anti∣thesis of things diuers; but became vaine in their imaginations, or as the word signifies, in their dis∣courses, &c.

[Obser.] Where first obserue, that naturall knowledge of God gathered from the creatures, though it be all it can doe to depriue of excuse, yet that it doth sufficient∣ly; in regard that we are wanting in those duties, or the manner of them, which light of nature teacheth should be performed. See Act. 14.16.

Ob. And if any will say, that they might iustly excuse themselues before God, because he had not giuen them further knowledge of him by his word. Ans. First, that the Lord was not bound: Secondly, that he iustly de∣nied them that blessing, in regard of the contempt of

it in the first creation: Thirdly, that the breach of the law written, shall not be imputed vnto themz: Fourth∣ly, but onely their abusing, or not vsing of their knowledge naturall, as they ought to haue done.

Now brethren weigh well; if neglects of duetie, [Ʋse.] where is none but naturall knowledge be inexcusa∣ble, how much more when the Lord vouchsafeth grea∣ter reuelations by the word? And let vs al in Gods feare, lay it to heart: marueilous hath God beene in his mer∣cies to vs this way, insomuch that we may iustly say of our selues as Dauid said of the Israelites, Psal. 147. He hath not dealt so with any Nation; and yet would God it were not too true, that the Gentils themselues in their blindnes haue exceeded our thankefulnesse, and pious performances, in all this plenty of diuine reuelation. It were long to recite all their deuout intendments; all their strict obseruances of iustice and equitie; how great religion of an oath with them, how little reue∣rence and regard with vs: what examples of iustice, temperance, contempt of the world amongst them; to shame and condemne the oppressions, gluttonie, and idolatrous couetousnesse of vs, to whom the Lord is come so nigh by his word▪ that comination of our Sa∣uiour hath place with vs; woe to vs, yea a heauier vvoe then to the Gentiles, that knew not God by his vvord: easier shall it be for them at the day of iudgement then for vs: for it is probable, that if those great reuelati∣ons had been granted them that haue been vouchsafed vnto vs, they vvould haue repented their impieties in sackcloth and ashes: they therefore shall be our iudges.

The reason prouing them iustly inexcusable, follow∣eth; because they knowing God, glorified him not as God: that is, they worshipped him not with worship beseeming his Deitie: nor were thankefull, (viz.) as

they should haue beene, for those many blessings the Lord blessed them vvithall; doing good vnto them, giuing them raine from heauen and fruitfull seasons, filling their hearts with foode and gladnesa, and by the creatures reuealing himselfe vnto them.

[Obser.] Such an excuselesse sinne is vnthankefulnes and vn∣iust detainment of Gods due glory from him; it being the onely tribute the Lord expects from vs for all his mercies that hee hath done vnto vs: Psal. 116.12.13.

[Vse.] And let it be our admonition to take heed of this sinne of vnthankfulnes: much more abundant hath God beene in his mercy toward vs, especially in bles∣sing vs in spirituall things in Christ Iesus; our vnthank∣fulnes shall be more hainous and inexcusable then that of the Gentils. Reasons stirring vp to thankfulnes: first, no seruice so much pleaseth as thankefulnes; neither is any thing accepted but what comes from vs in the name and nature of thanks-giuingb: secondly, as thank∣fulnesse causeth continuance and encrease of blessings; so vnthankefulnesse iustly procures a depriuall. See Isay 5. & alibi.

[Obser.] Againe here note that it is not enough to vvorship God, except wee giue him such worship as is seemely for his Deitie; which Paul cals glorifying God as God. And if any shall aske what this meete vvorship is here spoken of? it is when God is vvorshipped according to his will; secondly, vvith worship agreeable to his na∣ture, (viz.) spirituall.

[Ʋse.] And how friuolous that carnall ceremonious ser∣uice performed by ignorant superstitious hypocrites is, the spirit of GOD euery where testifies: Mat. 15.9. Col. 2. after the deuises and traditions of men. What is it to build a temple? to erect an altar? to giue sacri∣fice if it were of thousands of Rammes, and euen of ten

thousand riuers of oyle? as if the Lord that made hea∣uen and earth dwelt in temples made with hands; or as if hee had more pleasure in sacrifice then when his voice is obayed; or cared for the lip-deuotion of an hypocrite, when his heart is farre from him. Mat. 15. Isay. 29. M••r. 6.

But here marke that nature though it direct to wor∣ship God, [Obser.] yet cannot reach to the right and accep∣table manner of his seruice: it is true that the most bar∣barous of the Gentiles performed some worship vnto God, and what they did in religion they entended to his honour with great feruencie of deuotion. Yet knew not to worship him as God should be worshipped: they glorified him not as God, &c. and indeed how should they, lacking the word to direct them? secondly, igno∣rant of that altar. Heb. 19.15. by which all our gifts are sanctified.

And if there were nothing else, yet this would suffi∣ciently [Ʋse 1] disproue that compassionate errour of such as teach that the Gentiles by light of nature were brought many of them to saluation. Now surely if by any meanes they obtained saluation it was by the worship they per∣formed vnto God: for they were without Christ. Ephes. 2.12. And if they had any claime to saluation, it must needs be by the worship they performed vnto GOD: but how vaine that was, this place sufficiently proues, agreeing neither with the will, nor with the nature of God. And though I deny not but many of them vvere saued, because many of them had the knowledge of Christ, partly by conuersing and traffique with the Iewes, partly by extraordinarie reuelations, as the Si∣byllae, prophecying of Christs comming into the world; yet if wee speake of the multitude of them that nei∣ther knew nor vvorshipped GOD otherwise then the creatures directed, what can wee thinke of them,

but that they perished in their blindnes, Acts 14.

[Ʋse 2] And let it teach vs thankefulnesse vnto the mercy of our gracious God at whose commandement the mi∣sterie holden so long from the Gentiles, is now opened and published among all Nations.

The Antithesis followeth: of three members: they became vaine, &c. had their minde darkened: were foolish, &c.

Touching the meaning of these words, by vanitie, vn∣derstand friuolous••es: & the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tran∣slated imaginations, may better be rendered discourses, or reasonings; such as they made out of those principles they had in their vnderstanding.

The heart is put for the minde or vnderstanding facultie; darknes signifies ignorance, &c. the rest are plaine.

[Obser.] Hence obserue how friuolous blind and sottish the minde of man is about the true worship of God, where it wants the word of GOD to giue light and direct it. Take the wisest of blind Idolaters deuises, how sottish will they be found, if they come to the touchstone of true wisedome? How marueilously did the heathenish wise, please themselues in this and the like deuises? that because God was inuisible, and the people could not be brought to acknowledge him such as he was, except they had something visible to helpe them, therefore forsooth they must haue images to shadow out the pro∣perties of God, that therby they might conceiue some∣thing of the Diuine nature. Againe, for as much as a∣mongst men ciuilitie, and humilitie suffers not to presse into the presence of a King, without the mediation of some of his Nobles and neerest followers, therefore we must also come vnto God in our prayers, by interces∣sion of Saints and Angels. Againe, because we are often forgetfull of the Maiestie of God, therefore a picture

was requisite to be our remembrancer, & sexcenta eius∣modi; vaine, foolish, sottish deuises.

And let it teach vs as in all things, [Ʋse.] so especially in the worship of God to deny our owne carnal wisedome, and cleaue precisely to the word of God. How vnmeete is it that fleshly wisedome, which is an enemy vnto God should be a framer of his worship? how vnprofitable is wil-worship? yea how abhominable to adde or alter the least circumstance in the worship of God? And howso∣euer there may be a shew of wisedome in voluntarie re∣ligion. Col. 2.23. yet being rightly weighed, all the de∣uises of men shall be found vaine, foolish; yea more then sottish in the iudgement of God.

Againe, [Obser.] see here the condition of euery natural mans vnderstanding, till it be sanctified by the spirit of God; all the discourses thereof are nothing but vanitie, and sottish foolerie. Compare Ephes. 4.18.

And how sottish that errour of Papists is: whereas they teach corruption originall to stay only in the sen∣suall part of the soule, this place sufficiently sheweth: their reasons are scarce worth recitall: We yeeld them that man by the fall lost not vnderstanding, or vvill simply, the faculties still remained; but this wee teach that the right vse of them was lost by the fall. The vn∣derstanding is naturae, male intelligere corruptae naturae, benè gratiae, as Bernard sometime spake of the will: and see what Paul speakes of the naturall mans vnderstan∣ding, and how he exhorts to haue the very spirit of the minde renued, and then shall wee see what to iudge of that Regina Ratio, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ruling part of the soule, which Papists so much extoll and admire.

Verse 23. For they turned the glory of the incor∣ruptible God to the similitude of the image of a corruptible man, and of birds, and foure-footed beasts, and of creeping things.

NOw followeth the euidence of their idolatrous folly: they turned the glo∣rie of the incorruptible God, &c. The Apostle seemes to allude to that place of the Psal. 105.20. The glory of God, vnderstand the glorious maiestie of God himselfe: which they are said to turne or change, not that they were able to bring any alteration into the Deitie; but this is spoken, as Chrysostome saith, eyther according to their intendment, and nature of the fact, as much as in them lay: or in respect of the euent, quoad populum, whom by this meanes they occasioned to thinke GOD to be like vnto those things, in whose image they did represent him. [Obser.]

Where first obserue: that the Gentiles themselues intended their images most of them to represent the true God, creatour and gouernour of the world. And howsoeuer they erred in hypothesi imagining that to be this true God, which was not; yet in thesi they erred not in respect of their intention. Sundry testimonies might be produced to this purpose out of Diuines, and heathens. [Ʋse.]

And the rather obserue I this, because Papists to defend their image resemblances, and worship, often insist on this; that the images condemned in Scrip∣ture, were such onely as were made to represent false Gods, and things that were not: whereas a man that 〈…〉〈…〉

hath eyes to see, may easily perceiue, that the Lord forbids not onely images of false Gods, but images of himselfe also, the true Iehouah. Compare these places. Deu. 4.15. Exod. 32.4.5. Iudg. 17.5.13. Psal. 40.18. &c.

Now that wherein their folly chiefely appeared, was the disproportion of the image to the thing there∣by resembled, GOD incorruptible, man corruptible; what possibilitie of resemblance? [Obser.]

Whence may be gathered a reason vnanswerable a∣gainst representations of Gods maiestie, by any image of creatures whatsoeuer: because none of them can re∣present God so as he is in his nature or properties. And it is vsed often by the Prophets and other Diuines. Isay 40.18. The Lord thus reasons against the Images of the people. I am omnipotent, infinite in essence, power, maiestie, &c. to whom then will you liken me? Lactantius de orig. erroris, lib. 2. cap. 2. The Image of God that liues for euer, must be like him, liuing and sensible; and if simulachrum hath his name from likenes, how can these images be thought like vnto God, seeing they haue neither sense nor motion?

Now if this be thought a good reason against ima∣ges of the heathen, (viz.) the desparitie, and dispropor∣tion that must needs be betwixt God and all images of creatures made to represent him, why holds it not a∣gainst images of Papists, made to represent the Trinitie, though not as liuely representations of Diuine essence, yet as anologicall shadowes as it were of his properties, and actions?

They teach indeed, that there can be no image deui∣sed by man liuely to represent God as he is; yet some analogicall resemblances there may be to help vs in conceiuing the properties and actions of the Trinitie. But how vainely? for first, what is Gods essence but his properties? what his properties, but his essence? second∣ly,

marke the reason of the Spirit of God here, and Isay 40. and you shall see the ground of it is this: what i∣mage soeuer doth not liuely represent the nature of GOD: that may be made to represent GOD, but no image doth set forth GOD as hee is: there∣fore may none be made to resemble him. And where as they say, that Angels though inuisible may be resem∣bled by an image: therefore God also though inuisible. Ans. First, with M. Zanchius in praecept. secund. that I like not the libertie Painters take to themselues herein. Secondly, that there is manifest disparitie betwixt the two: Angels▪ being, though inuisible, yet finite; GOD not inuisible onely, but also infinite, and vnmeasurable, as Damascene himselfe speakes, de orthodoxa fide, lib. 4. Cap. 13. But more of this by and by.

[Obser.] In the meane time, marke the madnesse of vaine man, when hee once begins to corrupt himselfe in this kinde; not contented to resemble the incorruptible God in the image of a corruptible man, which was di∣shonour enough to the Deitie, but proceedes to foules, and beasts, yea, to serpents and creeping things. The truth whereof appeares in the histories of the heathen themselues. The Egyptians especially were mad in this kinde, erecting images of oxen, dogs, cats, rats, ser∣pents, &c. as representations of God, vpon this ground as the learned haue thought, because that in respect of some benefits they receiued by these creatures, they apprehended them as instruments of Gods goodnesse towards them. [Ʋse.] See Plutarch, de Isid. & Osir.

And let it teach vs to magnifie the name of God for his mercy, in that he hath hitherto preserued vs from that extreamitie of spirituall blindnes; and specially be our caueat, how we begin to corrupt our selues, either in the apprehension, or worship of GOD: there is a steepe downefall in such corruptions. See Ier. 10.14.

Verse 24. Wherefore also God gaue them vp to their hearts lustes, vnto vncleannesse, to defile their owne bodies betweene themselues.

NOw followeth the punishment of this sinne. Wherein we are to consider the punishment it selfe; which is corporall vncleannes, and fornication: second∣ly the maner of inflicting, gaue them vp: thirdly, the inflicter God.

Where first obserue, [Obser.] that sinnes sometimes haue the nature of punishments. See Exod. 9. 2 Thes. 2. 1 Reg. 22. Hos. 4.12. and this is confessed by all Diuines po∣pish, and orthodoxall: the scriptures also are pregnant for this purpose.

And it may serue to arme vs against that Argument that hath often troubled many: [Ʋse.] (viz.) against the pro∣uidence of God, and his care of the things of this life: drawne especially from the present prosperitie of wic∣ked and vngodly men; whom it pleaseth the Lord to feede fat with the things of this life. Now if wee would consider, and well weigh the matter, we should easily perceiue that they are not without their iudgement: for their very sinnes and their lying in them, is as great a iudgement as may be inflicted in this life: to liue in drunkennesse, whoredome, &c. what punishment can be greater, seeing it defaceth Gods image: secondly, hardeneth the heart: thirdly, prepareth for destru∣ction.

But see we the Authour of this punishment, and the manner of inflicting it. The Authour is God: God gaue them vp. See Exod. 10.17. 2 Thes. 2. Yet that wee erre not, consider we a little, how God inflicts it.

Ans. Not by infusing any new wickednes into them. See Iam. 1.13. but first, by denying, or withdrawing his grace, by which they might haue beene withholden from such sinnes: as Gen. 2••.6. which Diuines call spi∣rituall desertion. In which regard they make God in in this case, Causam remouentem prohibens. of these sins whereunto they rush, after their stay and hold-back is remoued: secondly, by tradition or deliuering them vp to the power of Sathan, and head-strong swinge of their own corruptions. See 1. Reg. 22.22. thirdly, which is accidentally onely, by giuing them meanes of re∣straint, which falling vpon a heart thus forsaken of God become vnto them occasions of greater violence in wickednes; as the Law. Rom 7.8. As impediments cast to hinder the current of a violent streame rather increase the violence thereof▪ then any way stop the passage: fourthly, after such abuse of these meanes of reclaiming, by denying vnto them those meanes of re∣straint. Read. Hos. 4.14.

Hence therefore it will easily follow, that there is some act of Gods will extended to the being of sinne it selfe, in respect of the euent. First, that God willeth that there be sinne, though not qua peccatum; yet as a meanes to manifest his mercie in pardoning▪ iustice in punishing; and as the iust and operatiue permission thereof in men is an act of God, as a iudge punishing some former transgression thereby. And why men should now be so abhorrent from this doctrine so long since taught in the Church of God I see not: yea, the very idle permission they talke of, implies as much: for what God permits, hee wils to permit, and so wils to be.

[Vse 2] But let this be our warning, to beware of all plagues, of this spiritual iudgement, of being giue•• vp to our lusts: surely, except God should presently send vs

downe to the place of our iniquitie, where is paine endlesse, caselesse, and remedilesse, a greater iudgement cannot befall vs.

And as we are fearfull of the iudgement: so especi∣ally take we heed of the causes thereof, they are, first, vnthankefulnes for graces receiued: secondly, ill vse of gifts bestowed: thirdly, not profiting by meanes vouchsafed. Confer Isay 1 5. Heb. 6.8. Ezech. 24.13.

Neither is it to be omitted, [Obser.] that the Lord ordi∣narily punisheth spirituall fornication with bodily vn∣cleannesse: Confer Hos. 4.12. as also we see at this day come to passe in the Church of Rome: wherein how such vncleannesse hath been practised, tolerated yea defended, as lesse euil then marriage copulation, which the Lord teacheth to be vndefiled, their bookes and practise sufficiently witnesse.

But last of all, [Obser.] consider here the nature of for∣nication, it is an vncleannesse which dishonoureth the bodie. The bodie of man, it is in it selfe and by Di∣uine dignation, a most honourable creature; but is spoiled of all honour, by this beastly sinne of whoredome. The honour of the bodie stands in foure things especially; first, the health of it. Col. 2.23. and indeed what sensible creature hath the world so full of comelinesse and maiestie as the bodie of man preserued in health? And how this sinne aboue others depriues it of this honour Salomon, testifyeth Prouerb. 5.9.10.11. and ordinarie experience tea∣cheth; there being no sinne that brings vvith it a more present blemishing of beautie, impayring of strength, rotting of the marrow. A second ho∣nour of the bodie is to be a sacrifice, holy and ac∣ceptable vnto GOD. Rom. 12.1.2. A third to be a member of Christ. 1 Cor. 6.15. A fourth to be a

Temple for the holy Ghost to dwell in. 1 Cor. 6.19. of all which high honours wee depriue our bodies, when wee giue them vp to this filthy vncleannes.

[Ʋse.] Let vs therefore be exhorted as the Apostle ex∣horts vs, of all sinnes to flye fornication: there is in this sinne something singular aboue others: whereas all other sinnes are without the bodie, he that com∣mitteth fornication sinnes against his owne bodie: that is, whereas all other euen outward sinnes, though the bodie be the instrument of them, yet is it not the obiect of them; in this a man sinnes against his owne bodie, spoiling it of that excellent honour whereto GOD both in nature and grace hath aduanced it. Consider if thou wilt, with what strange, and incu∣rable diseases GOD hath in all times plagued this sinne, pockes, dropsies, &c. and many others at the naming whereof many times wee tremble. And how many excellent personages both of men and wo∣men, renowmed for beautie, and comely feature of bodie, (a worthy blessing of GOD) hast thou seene vtterly disfigured, and so quite deformed? that there hath not beene left the least foote prints of what formerly appeared in them: flye fornication.

Verse 25. Which turned the truth of God vnto a lie, and worshipped and serued the creature, for∣saking the Creator, which is blessed for euer. Amen.

IN this verse, and those that fol∣low, is set downe a repitition of the Gentiles sinne, with the ampli∣fication thereof; as also of the pu∣nishment with like amplification.

The sinne is repeated in this 25. verse in words something dif∣ferent; for what before he called the turning of the in∣corruptible God into the similitude of an image: hee here cals the turning of Gods truth into a lie. The in∣crease of their sinne is that they worshipped the crea∣ture passing by the Creator; where is annexed a short, but pithie confutation of that fact, by a description of God; who is blessed for euer.

Touching the meaning of the words, there is some difference amongst interpreters; for my part I thinke with Martyr and others, that by the truth of God, we are here to vnderstand the same, that before hee called the glory of God, that is, the true essence of God; or the Deitie, as it is in truth: by the lie or falshoode no∣thing else, but the images made to represent him: so called often in the Prophets, because they represent God falsely, and otherwise then he is in the truth of his nature. Confer Ier. 10.10.14.

So is euery image of God falshood, [Obser.] and no better then a lying representation of the Deitie. Therefore cal∣led falshood. Ier. 10.14. and lying. Isay 44.10. Neither will it suffice to say that the Prophets speake of hea∣thenish

images, made to represent false Gods: for both the places shew that they speake of Images that were made to represent the true God▪ and reason euinceth it from the qualitie and quantitie of Diuine essence: being a spirit inuisible, neuer seene by the eye of man, and o•• an infinite, vnme••surable, and incomprehen∣sible maiestie. I ay 40.12.18.

Whence it will ea••ily follow, that it is altogether vn∣lawfull, to purtrey God in an image; and let Pap••sts say what they will, in defence of their audacious pra∣ctise in this kinde ••et seeing the commandement of God, backt with such reasons as haue now been men∣tioned, stands still in force▪ they shall neuer be able to free themselues of that crime of violating the Di∣uine maiestie; so iustly in this regard imputed vnto them. Many prety shifts they haue deuised to keepe off from themselues this imputation, and reasons to iustifie their practise, but how vaine they are all, will appeare if we a little take view of them.

As first that the scripture condemnes such images of God onely, as are made to expresse the perfect si∣militude of the Diuine essence and nature; not such as are deu••sed analogically onely, and by misticall sig∣ni••••cat on. Ans. But it is appa••ant, that the Lord vtter∣ly for••ids all images, and likenesses, whether of per∣fect, or analogicall representation: for marke the rea∣son. D ut. 4.15 16. Y••u 〈◊〉〈◊〉 ••o image in the day when God ••••••ke vnto y••u in the m••unt: no image eyther of perfect, or analogicall signification: therefore you shall make no image at all: and who can thinke that the calfe made by the Israelites, was any otherwise deuised, but as mystically to represent some action, benefit, or propertie of God▪ and yet are they condemned as well for making, as for worshipping the golden image.

But let vs consider briefely their reasons. First, they

say Angels that are spirits also and inuisible, yet were lawfully pictured in the olde Testament. Ans. First, there was an expresse warrant giuen to Moses, and Sa∣lomon, whereas they were expressely forbidden to make any image or representation of the Lord: Se∣condly, graunt that there may be some libertie taken herein (as what dare not Painters, and Poets?) yet how vnequall this reason is, appeares by that great inequali∣tie, and disproportion betwixt Angels that are finite creatures, and God which is of infinite and incompre∣hensible maiestie.

And whereas they alleadge, that the Lord hath ap∣peared in visible shapes. Ans. First, that they vvere not shapes of his essence, but pledges of his presence; neither was it Gods purpose thereby to teach the peo∣ple what an one hee was in his nature or properties; but onely to testifie, and euidence that he was now pre∣sent with them: Secondly, besides that, how will they proue that it is lawfull for vs to picture God in those images and shapes wherein hee hath appeared vnto men?

Neither is their third reason though more plausi∣ble, yet any whit more forcible: The scripture they say attributes vnto God all the members of mans bo∣die: And why may we not resemble him in a picture, as God hath as it were painted out himselfe in the scrip∣ture? Ans. Though other answeres be giuen by ma∣ny; yet this is that I take surest to rest in; Gods will to the contrarie, and his flat prohibition, and that is an∣swere sufficient to all such plausible why nots? made by the wisedome of flesh. What though the Lord descending to our capacitie thus please to speake? shall we therefore presume thus to picture? hauing so ex∣presse prohibition, with a reason; the voice was heard but no shape seene. Deut. 4.5.16.

Their fourth reason is this; that man may be pictured, and his image drawne; therefore God also whose i∣mage man is; for the image of the image, is the image of the exemplar, and first patterne. Ans. That man as he is the image of God cannot be pictured; for wher∣in is man an image of God? in the lineaments of his bodie? Let Papists leaue that dreame to the condem∣ned Anthropomorphites. But he is the image of God, in regard hee pertakes analogically in holinesse, and true righteousnesse, which though it spread it selfe ouer body and soule, yet cannot be seene otherwise then by effects in eyther.

The last reason artificiall is drawne, from the many profits that such images serue for: as instruction, re∣membrance, deuotion, restraining of wandering ima∣ginations. Ans. Where marke the quicknesse of an I∣dolaters sent, that hath smelt out so many great be∣nefits of those things, that the Lord thought, and taught to be vtterly vnprofitable.

But for more particular answere to this argument, how will they euer be able to proue this, which must be the proposition of their syllogisme: that whatsoeuer may be a meane of instruction, admonition, deuotion, &c. may be vsed as helpes to these ends: when as God hath tyed vs to those meanes onely which himselfe hath sanctified to this end: and hath giuen Christ to be the onely doctour of the Church, and hath proui∣ded vs sufficiently of meanes to these ends by the great booke of the creatures, booke of the scriptures, visible word of the sacraments, inward teaching of his spirit: secondly, how was it that when these were such excellent meanes of teaching, the Lord denied them to the Iewes? and how fals it, that the people set to schoole to these teachers are found most ignorant of Gods nature and will? thirdly, what teach they, but

lying, and falshood? as lamentable experience sheweth: what grosse conceipts of the Deitie these doctours haue filled our peoples mindes withall. And lest they say this hath come to passe by defect of other teaching by their ministers. Ans. That may well be in part; but yet such grosenesse comes principally from the image; and this also their inexpiable sinne, that haue giuen them teachers no better then images; ha∣uing no more of true pastors, then their images haue of the Deitie. But enough of this popish deuise.

Secondly, come to ourselues, [Ʋse.] and let vs be admo∣nished to take heede how in our very mindes we con∣ceiue any likenesse, or image of God. It is true of this Law also, that it is spirituall, as Rom. 7.14. and forbids not onely corporall, but euen mentall resemblances, or similitudes of the Godhead, conceiued by the mind; we may not so much as thinke God like to any thing that we see or can conceiue.

And the best way to conceiue God, is as an Anci∣ent Diuine well teacheth, viâ negationis, by way of ne∣gation. And he that can most abstract God from like∣nesses, hath best learnt to conceiue GOD, such as he is.

Proceed we now vnto the encrease of the Gentiles sinne. And worshipped and serued the creature, &c. This, though I know it may be verified of the Gentils in respect of their idolatrous worship of the Sunne, Moone, &c. and other visible creatures; yet I take it, is here to be vnderstood of the worship giuen by them to their images.

To make way to the doctrine, this question shall be propounded; whether the Gentiles gaue vnto their Images Diuine worship? or whether their vvor∣ship had the terme in the images without reference to the prototypa, the things which their images repre∣sented.

Papists gladly lay hold on the affirmatiue part, that they may put difference betwixt theirs and hea∣thenish Idolatry committed with images. And this, they say is that worshipping of an image, which the second commandement condemnes, namely the wor∣shipping it as God.

Now for answere, know we that if wee speake of the rude multitude, whom God had principally blinded, no doubt, but they many of them intended their wor∣ship to the images, wherein they thought some Dei∣tie, and diuine power to dwell, and what maruell, that men should grow so sottish, when God giues vp to blindnesse? Isay 44 18.19.20. But for the learneder, and wiser sort of them, they knew well enough that they were no Gods, neither did their worship stay in the image, but was referred to the thing thereby re∣presented, as Augustine, Lactantius, Ambrose, & others shew; and as Plutarch, de Iside & Osir. and other of the heathen professed. August. in Psal. 96. thus brings in an heathen, speaking for himselfe: I do not worship that stone, or that image which is without sense, but I adore that which I see, and serue him whom I see not, who is that? The inuisible diuine power that is president of the Image. Many such testimonies might be produced.

Now if it be replyed, that the scripture imputes vnto them this grossenesse: Ans. The scripture speaks generally, not of their intention, but of the euent, as amongst other places that one. 1 Cor. 10.20. suffici∣ently euinceth. The things which the Gentiles offered, they offered not to God. but to diuels; not that they intended their sacrifices to the honour of diuels, but be∣cause this was indeed, in the euent, an honouring of Sa∣than▪ whose suggestions they rather followed then the will of God. So Psal. 107.19. the Israelites are said to haue worshipped the molten image, not that their

intention rested in the Image, as Exodus 32.5. but because all this worship intended to be conueied vn∣to God by the image, fell backe vpon the image; God vtterly reiecting such a worship from acceptance, which he had so oft forbidden by his precept.

Now this sense standing (as I see not how it disa∣grees from the rule of faith, or is impertinent to the Text) affords this obseruation.

That the worship intended to God by an image, [Observ.] is not the worship of God, but of the image. That indeed is honoured. but God dishonoured, whose will is here∣by altered, and his precept violated. Confer 1 Cor. 10.20. Exod. 32.4 5. vnderstand this, as before, not of the intention of the worshipper, but of the euent. [Vse.]

Here then are the Papists iustly charged vvith as grosse Idolatry, as euer the heathen practised; that worship images of God, and Saints, though not inten∣tionally, yet in the euent with the worship due to God alone.

Many large disputes, and queries they haue concer∣ning the kinde, and degree of worship that is due to holy images: some of them resoluing foole wisely, that images are to be worshipped with the same worship that is due to the president; others, thinking that some thing to grosse, concluding, that this is to be vn∣derstood vnproperly, by way of concomitance onely. It were long to reckon vp all their fooleries in this kinde. Alas, that such wits should be so occupied? and that there were not some good Iosiah amongst them, by axes and hammers to put end to such heathenish reasonings. Read Isay 30.22. and thou shalt see vvhat honour is due to such trash. Their common excuse is sufficiently remoued by that which hath beene said in the former question.

Now for their worship of Images they haue these

reasons; first, that they are signes of holy things, and are for their relation to God to be worshipped. Ans. But I demaund, by whose institution come they to be signes of holy things, and what is the foundati∣on of this reuelation? if by humane appointment onely, they will neuer be able to proue that man can giue to any thing such a reuelation, or or∣daine a signe, thus to signifie a holy thing, or to binde vs to such reuerence of signes by man ordayned. And for diuine institution, which alone hath power to con∣secrate signes to such holy significations, when they shall shew it vs out of the scriptures, we will entertaine their images with that reuerent esteeme, and regard∣fulnesse in vsing, as is due to such ordinances, but yet will euer be far from religious adoration of them.

Secondly, they affirme that God by images hath wrought miracles, therby to procure honor vnto them. Ans. Whether God wrought miracles to procure them honour, or the diuell maruels to delude Idolaters, is hard for Papists to determine.

But first we answere that they were mira non miracu∣la, maruels not miracles many of them, that God per∣mitted to be wrought, at or by them: strange things perhaps many, that filled the poore people with won∣derment, whilst they knew not the cunning and power of Sathan.

Secondly if miracles, yet not to procure them ho∣nour, but to proue our obedience, did the Lord permit them. See Deut. 13.1.2.3. miracles are not alwayes seales of truth; but sometimes trials of loyaltie.

Thirdly, they reason a pari, or simili: man is worthy of veneration because he is the image of God; therfore other images also because they are images of Christ, or Saints, &c. Ans. To this I answere; that images made by man to represent God, or his Christ, are but equi∣uocally

called images of God and Christ. Indeed we honour man as the image of God with ciuill honour, because God hath so commanded vs: secondly, and hath giuen to men venerable gifts of holinesse, and righteousnes, that make them honourable; and when they can shew eyther GOD to command worship of their images, or demonstrate such charecters of Di∣uine excellencies in them as GOD hath placed in man, wee will also giue them their due reuerence.

Their fourth argument is, à paribus in contrarijs. Images are capable of infamie, and reproach, therefore also of honour, and worship; which argument some vtter thus, the contempt done to the image of GOD and his Christ redounds to God, and Christ: Ergo, the honour done to their images is done to them. Ans. Our Diuines fitly answere that it followes not: nei∣ther are those contraries paria: for it sufficeth to the dishonouring of God that there be an euill affection, or intention; but a good intention is not sufficient to the honouring of God, except the meanes as well as the meaning be prescribed of God.

Their other arguments are friuolous, and not worth the naming: for what is it to prescribe in errour? And what though euill men haue oppugned images, and good men reuerenced them? for neither did the one oppugne, as they were euill; neither were the other good so farre as ••hey defended them. That last argu∣ment from the infortunate end of those that haue op∣posed, and the happinesse of those that haue maintai∣ned them, hath an apparent mistaking of no cause for a cause; for neither were these plagued for opposing, nor those blessed for maintaining images.

Now I conclude this whole place with that saying of Lactantius de origin: error. lib. 2. cap. 2. where hauing at large disputed against the folly of Image-making, and

worship, he concludes: Foolish men as they are, they consider not nor vnderstand, that if their images had sense, or motion, they would of their owne accord worship men by whom they were polished; which, had they not beene fashioned and brought into shape by man, had still been ey∣ther incult and horride stones, or vnshapen and rude matter.

[Obser.] One other thing onely will I obserue in this text and so proceed to that that followeth: And that is the ordinarie connexion of these two sinnes, the making, and worshipping of an image. See Psal. 106.19. &c. partly through that bewitching which is in them when they are clad as it were with Diuine representations: partly through Gods iust iudgement, giuing men ouer to blind dotage, because of their first declining from his will.

[Ʋse.] And it iustifieth the practise of Christian Magi∣strates, that to preuent occasions of Idolatrie, haue remoued them out of our Temples; I hope, neuer a∣gaine to be restored: many exclamations, and bitter inuectiues they haue heard from Idolatrous mouthes; but who knowes not but the Lord hath done them good for that euill? And how vnmeete such contu∣melies are for them that cry out of vs, for lacke of loue to Christ, because wee cannot indure the Idola∣trous abuse of his image, when themselues are drun∣ken with the bloud of Saints, Gods liuely images, eue∣rie man may iudge. Loue to Christ is best euidenced, by loue to his ordinances, and his Saints, and by ha∣tred of those things which God professeth to hate, a∣mongst which are especially lying images.

But shall wee heare their reasons why they must be placed in our temples; forsooth Salomon erected Cherubims in the temple. Ans. Yet placed he them out of the sight of the people, in the holy of holies: second∣ly, had Gods speciall warrant.

Secondly, they reason from conueniencie; vvhat meeter places for holy images, then holy places? be∣sides that, they are an ornament to the Temple, and withall a meane to keepe our mindes from vaine by-thoughts, and wandering imaginations. Ans.

To the first: if they were indeed holy by Gods or∣dinance it were somewhat: But now being but as they are mens deuises, and found in-experience to be occasions of Idolatrie, what more vnmeet place then the Temple for an Image? whereas the very re∣uerence of the place wins it too much esteeme with su∣perstitious mindes.

To the second: that Temples should be decently kept, and moderately adorned, wee deny not; but hold such trash the vnmeetest deckings: and as for i∣mages abused to idolatrie, wee iustly count them ra∣ther blemishes then ornaments to our Churches; and may truely say of them, as Hezekias of the like to the Leuites; carrie forth this filthinesse out of the San∣ctuarie. 2 Par. 29.5.

To the third: that they are meanes rather to occasi∣on, then to preuent wanderings: the occupying of the outward sense, is in experience the abalienation of the minde; which made the Lacedemonians permit no picture in their Senate house, least by beholding there∣of, the mindes of their Counsailors should be distra∣cted from the present consultations. And I wish men for preuenting of wandering in prayers, first to labour for feeling of wants, which they would haue sup∣plyed. 1 Reg. 8.38. Secondly, duely to consider in whose presence they stand. Acts 10.33. these they shall finde better stayes from wandering, then all other selfe deuised meanes whatsoeuer. I haue dwelt something long in these controuersies; but now pro∣ceed to that that followeth.

Which is God blessed for euer, Amen.] These words, are diuersly construed with the former; some thus conceiue them, as importing the disappointing of that inconuenience, to which the nature of these Idola∣trous actes tended: as if hee should say, notwith∣standing, all this sacriledge committed by these Ido∣latrous Gentiles, yet continued the Lord in his blessed and happie estate: and so it is a truth; that no impietie of man can really robbe GOD of his honour, or impeach his blessednesse: And if any shall say, why doth hee then complaine. Ans. Be∣cause hee measures impietie according to the inten∣tion of the doer, and nature of the fact, not after the euent, which by his power he disappoints.

Some thus vnderstand them as a speech of Paules zealous affection, occasioned by mention of that dishonour the Gentiles laboured to fasten on the maiestie of God.

I rather thinke that they are a short reprehension of the Gentiles Idolatry, as if hee should say, they worshipped the creature, passing by the Creator: to whom alone all praises, and honour by iust right ap∣pertaineth, so Iunius interprets out of the Syri••ke: it would be too long, and perhaps impertinent, to in∣sist on that common place; this onely I wish, that here∣to we may all heartily subscribe, and say Amen, both in affection, and practise.

Verse 26 For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against na∣ture.

Verse 27. And likewise also the men left the na∣turall vse of the woman, and burned in their lust one toward another, and man with man wrought filthinesse, and receiued in them∣selues such recompence of their errour, as was meete.

THere now followeth the increase of their punishment spirituall; as they grew more and more corrupt in the worship of GOD: so by Gods iust iudgement, much more filthy in their conuersation: chaunging the verie course of nature in their vncleannesse. This foule ab∣hominable filthinesse was one of those crying sinnes of Sodome. See Gen. 19.5. and is therefore of Diuines cal∣led Sodomie. How frequent the Gentiles were herein, who so reades their poets, many of them, Paederastes, and other histories of the heathen, as Suetonius in Nerone, shall easily perceiue.

But hence let vs obserue, how as man encreaseth transgression: so doth God vengeance; [Obser.] and it is true of iudgements temporall: Leuit. 26. per totum. Spi∣rituall, 2 Tim. 3.13. Psal. 69.27. Eternall: Mat. 11. Rom. 2.5.

And let it be our warning, how wee goe about to prouoke the eyes of the Lords glorie. [Ʋse.] It is a fearfull thing to fall into the hands of the liuing God: espe∣cially when wee walke stubbornly against him, and

refuse to be reformed by his lighter corrections. Leuit. 26 23.24.

[Obser.] Againe, see here the miserable condition of a man forsaken of GOD; with such a man, there is no stay, till he come to the extreamitie of prophanenes. See Apoc. 22.11.

And no maruell, since man in his nature is borne as a wilde asse colt, headstrong in wickednes; but where GOD by grace pleaseth to restraine: what maruell then, the bridle remoued, if wee runne headlong into all prophanenesse?

Againe, what other thing can be hoped when a man is wholly giuen vp to the power of Sathan? our prouerbe is, hee must needes goe that the diuell driues; and what wickednesse will hee make consci∣ence of, in whom the prince of the vvorld raig∣neth? such is the state of euery man forsaken of God.

[Ʋse.] And let gracelesse men here consider, how foolish∣ly they promise themselues preseruation from grosse wickednesse. Tell them of Cain, Iudas, Achitophels vngodly liues, and discomfortable ends: I warrant you say they? And doe you thinke vs such wretches? It cals to minde the speech of Hazael; to vvhom when the Prophet weepingly foretolde vvith what mercilesse crueltie hee should vse the people of God, not sparing the women with child, nor the Infants that hung on the breast: Is thy seruant a dogge (saith he) that I should doe this great thing? thinkest thou mee so beast-like sauage, that I should doe these things? yet accor∣dingly it fell out, God giuing him vp to the power of Sathan. Alas men know not the viciousnes of their owne deceitfull hearts, that thus speake.

Secondly, mee thinkes well weighing this fearfull estate, I cannot but pray GOD of all iudgements to

keepe mee from this; the giuing mee ouer to mine owne hearts lusts. If GOD should giue me the op∣tion, to choose the torments of hell, with hope to recouer his gracious fauour, or thus vtterly for∣sake me of his grace, and leaue mee to mine owne counsels; I would wish rather hell torments with ex∣pectation of deliuerance, then this giuing vp to the lusts of mine owne heart.

Signes of this fearefull estate are these.

First, when GOD curseth the meanes of refor∣mation vnto vs, so that we are not bettered by them. Heb. 6.8. Isay 6.

Secondly, hardnesse of heart, when conscience cea∣seth to doe her office, and that which accompanieth it, working wickednesse with greedinesse.

Thirdly, when the Lord remoues, or denies meanes of reclaiming. Hos. 4.14.

Fourthly, to walke in our owne counsels. Psal. 81.12. Ezek. 24.13.

Whereas this giuing vp to these fearfull sinnes, is called a iust recompence of their errour: it fol∣loweth that sinnes haue sometimes the nature of pu∣nishments. See Annotat. in verse 24. Neither doth that which some obiect, any way impeach the truth. They say they are not painefull, therefore no pu∣nishments: For first, not feeling makes them so much the more grieuous; in regard that they are hereby kept from seeking remedie: Secondly, that they are not felt proceedes of the hardnesse of their heart, as when a limme of the bodie is cut off, the member being first mortified by the Chirurgion: Thirdly, when God awakes their conscience by his iudgements, they feele the horror thereof; or if they die senselesse, yet followes their vnspeakeable torture, weeping, wayling, and gnashing of teeth.

And whereas againe they say sinnes are volun∣tarie, and therefore no punishments. Ans. There are punishments voluntarie, vvhich men greedily runne into: as Saul to his Sword, Iudas to the hal∣ter, &c.

The vses, see verse 24. this onely annexed; vve haue many that in respect of outward prosperitie, because they come in no misfortune like other men, blesse themselues in their courses, and thinke that their verie irreligion, or superstition, pleaseth God; because the Lord so long forbeares inflicting of out∣ward plagues; whereas notwithstanding, they are giuen vp to most vile abhominations in life, whore∣dome, drunkennesse, couetousnesse, &c. which if they had eyes to see, are heauier plagues, then all those outward misfortunes that betide Gods chil∣dren. How fond is this argument? I am free from afflictions, therefore my wayes please GOD. Yea, how certaine is this inference? I thriue in wickednes, therefore the Lord is angry with mee. Ezech. 24.13. And this; sinne dies in mee, therefore GOD loues mee; Sinne growes in mee, therefore I am none of his.

Verse 28. For as they regarded not to acknowledge God, euen so God deliuered them vp vnto a re∣probate minde, to doe those things which are not conuenient.

THere yet followes another degree of this spirituall iudgement, with the cause of it; declaring also how equall this vengeance was, and how iustly inflicted; in the words obserue these things: first, the sinne, they regar∣ded not the knowledge of God: secondly, the punish∣ment, giuing vp to a reprobate minde: thirdly, the con∣sequent of the punishment; doing of things vncome∣ly; fulnesse of all vnrighteousnesse.

The sinne is, that they regarded not to know God. [Obser.] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometime signifies to trie, or examine; 1 Thes. 5.21. sometimes to approue and allow, so here it imports a not allowing, or regarding, or making that precious account of the knowledge of God: a grieuous sinne noted in men of desperate im∣pietie, Iob 21.14. and the common sinne of these times; wherein the Lord hath vouchsafed vs so plen∣tifull meanes of knowledge of himselfe, in the face of Iesus Christ, by the Gospell.

Signes of it: first, to despise the meanes: Pro. 1. Ier. 32.33.

Secondly, not to preserue it being attained, by all holy meanes, hearing, reading, meditation, conference, practise, prayer, &c.

Thirdly, wilfully to suppresse, and choake it in vs. Rom. 1.18. 2 Pet. 3.5.

Fourthly, to preferre other vaine speculations of

our owne, or other mens deuising▪ before what God reuealeth. Rom. 21.22. Many other might be recko∣ned, but these sufficiently conuince our people as guiltie of this sinne. See we now the punishment; God gaue them vp to a reprobate minde. This reprobate minde some take actiuely, and thus interpret; a mind not so much reproued, as reprouing, or disallowing things to be allowed; approuing things to be repro∣ued: which though it may be implied as a fruit of this reprobate minde, yet I take it, is not principally, and first here meant. And to my remembrance there is no vse of these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in this actiue sense, in any Greeke authentike Authour.

This reprobate minde, I therefore interpret; a minde reiected, disallowed, abhorred of GOD and good men; in respect of that blindnes, vanitie, im∣pietie, peruersenesse it abounds with all. We haue an Epithite in our English something neare it; when we vse to say of a man desperately froward, and malicious; that he is a man of a diuelish minde.

Such a minde hath in it these detestable fruits: first, a disallowing of all that good is; approuing of all that is naught. Isay 5.20. Secondly, an abolishment, or at least a great decay of those naturall synterisis, that is, principles of direction for Morall actions; which in some naturall men are meanes of much restraint from euill, prouoking to good duties. Thirdly, vncapable∣nesse of all good vnderstanding, and knowledge. See Ier. 4.22.

[Vse.] Which heauy iudgement, how is it euerie vvhere conspicuous amongst our people? God iustly giuing them vp to a reprobate minde▪ because they regarded not to procure, preserue, or rightly to vse the know∣ledge of God vouchsafed vnto them.

Secondly, and let their harme teach vs to beware,

the like sinne of little esteeming the knowledge of the most high: least when we would know, God shut our eyes, that we cannot see the things that concerne our peace. Isay 6. &c.

How many of our people, too late bewaile this; that they cannot now conceiue the plainest truths taught them in the plainest and most familiar manner. Isay 28. and cry out of themselues for neglecting, and des∣pising instruction; but all in vaine?

I cannot here passe ouer this consideration: [Obser.] how the pollution of sinne admitted into the bodie, windes it selfe into the affections, and thence creepes into the very iudgement, and vnderstanding, till it haue eaten out all soundnesse of iudging and discerning betwixt good, and euill. Confer Ier. 24.26.28. Their bodies first defiled; then their affections subiugated: Now their very mindes forlorne of all iudgement, and iust∣ly reiected of the Lord. Compare also 1 Tim. 1.19. Adulterie how creepes it from the bodie to the affecti∣ons bewitching them? Hos. 4.6. How then blindes the iudgement; to thinke, and censure it but a tricke of youth? Drunkennesse, what an inward thirst of the de∣sire workes it? and how easily inclines it to iudge it no worse then fellowship, yea, so good as a point of man∣hood.

And let it be our caueat, how we admit euen the least of bodily pollutions; least by Gods iudgement, our affections thereby be entangled, and our mindes dar∣kened, our bodies they are part of Christs purchase. 1 Cor. 6. should be sacrifices vnto GOD. Rom. 12. weapons to fight the Lords battels against vnrighte∣ousnesse. Rom. 6.

But how frequent libertinisme is in this behalfe, we see in ordinarie experience; whiles men with an Epi∣charmus like protestation, take libertie to see, heare,

practise bodily vncleannesse; and all with this pretense of a good heart, and cleane soule to God-ward. To see the impious fooleries of a Masse, many hold it expedi∣ent; and to be present at Idolatrous seruices, with re∣seruation of conscience to God, how frequent is it in our beyond-sea trauellers? little weigh they how speedy a passage the••r•• is from the eye to the heart, and how soone our affections are bewitched with such ga∣rish spectacles; and how GOD often punisheth such fond curiositie with blindnes, and giuing vp to be en∣snared.

Come wee now to the consequents of this iudge∣ment: first, doing things not comely nor conuenient: secondly, fulnesse of all iniquitie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implyes two things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Du∣tie, and Decorum. And the meaning is, that they ran wilfully into the grosest sinnes, contrarie to all euen naturall Dutie, and Decorum; without regard to any thing that might beseeme their age, sexe, condition of life, &c. not that any sinne agrees with Dutie or Deco∣rum; but that euen corrupt nature, till it be infatuated and giuen ouer, hath care of some Decorum in trans∣gressing; and holds some sinnes, at least in the manner of committing, disgracefull, and detestable: As it is said of Scipio, when a beautifull strumpet was tendered him to abuse himselfe with all, vellem, inquit, si non essem Im∣perator. I would willingly, were it not vnseemely for the great place I am in.

[Obser.] But here see, what an horrible confusion of all things flowes into the life, naturall iudgement, and consci∣ence, once extinguished: so that euen common ho∣nestie, and modestie is neglected; and sinnes euen to the corrupt nature detestable, are willingly practised. Compare Ephes. 4.18.19. also Rom. 1.26.27.

[Vse.] And let vs hence learne by all good meanes to

cherish in vs that light both of nature and grace, that it pleaseth God to set in vs, that this reprobate minde come not vpon vs.

Verse 29. Being full of all vnrighteousnesse, forni∣cation, wickednesse, couetousnesse, malicious∣nesse, full of enuie, of murther, of debate, of deceit, taking all things in the euill part, whis∣perers.

Verse 30. Backbiters, haters of God, doers of wrong, proud, boasters, inuenters, of euill things, disobedient to parents, without vnderstan∣ding, couenant breakers, without naturall affection, such as can neuer be appeased, mer∣cilesse.

THe other consequent, and fruit of a reprobate minde followeth; and that is, fullnesse of all vnrighteousnesse; and euen an ouerflowing of vngod∣linesse,

Signes of this state, fulnesse of sin, and vacuitie of grace, these eminent in many of our people: first, when without any reluctation at all, wee yeeld to suggestions of sinne; for where there is any sparke, or euen the least seede of grace, there is a lust∣ing against the motions of sinne that are in our mem∣bers: secondly, delight in doing euill: for grace disa∣lowes those euils, to which violence of temptation, and corruption drawes. Rom. 7.15. thirdly, an inter∣mitted course of sinning. 2 Pet. 2.14. for where the seed of the spirit is, there cannot be exercised a trade of euill doing. These things applyed, easily euidence this fearfull iudgement on many of our people.

Of all vnrighteousnesse: that is, of all manner of vn∣righteousnesse, as Luke 11.42. Where the question may be, whether in euery of the Gentiles all those sinnes raigned? Ans. I take it no: if wee speake of the exter∣nall exercise of them: but here Paul speakes of the Gentiles, as of one whole, and entire bodie; wherein though euery member were not tainted with euerie vncleannesse, yet in the whole body all those sinnes were found, or secondly of the generalitie of them; or thirdly, euen of most particulars, amongst whom, though there were some restrained from the externall practise of some vices, yet were the seedes of all in all vnmortified; no one as of conscience abstaining from any one iniquitie.

And this is the state of euerie man in his nature; no sinne but raignes, howsoeuer want of occasions, and grace restraining, keep some from practise of some vnrighteousnes.

Now the Apostle goeth on to declare this generall, by enumeration of sundry particulars. And in the fore∣front is placed whoredome. It were a needlesse labour, to giue instance of euery of these in the Gentiles: and would be too long to handle euery of them at large; yet a little will not be amisse for the better vnderstan∣ding of the nature of these vices. And that in this order; first, their description shall be giuen: second∣ly their distinction by degrees, or kindes: thirdly, their remedies: fourthly, reasons of disswasion.

Whoredome, or fornication largely taken, accor∣ding to the commandement, is any whatsoeuer breach of Chastitie, and all that is contrarie to that, which Paul calleth, the possessing of our vessell in holinesse and honour. 1 Thes. 4.4.

And may thus be distinguished by degrees: It is eyther optatiue in the wish, or desire of the heart, or

occasionall; whither may be referred lasciuious thoughts, gestures, spectacles, speeches, songs, dan∣cings, &c. and that which in this kinde excelleth, being baudes to other mens lusts. Or practicall; in sundry degrees, with a mans selfe which some call Moli••tiem. 1 Cor. 6.9. with others, of which are many degrees, First, simple fornication betwixt parties vnmarried, and vnbetrothed, eyther strumpets, or virgins: se∣condly, Adulterie, where the marriage bed is violated: thirdly, Incest, where the bands of consanguinitie, or affinitie, are violated: fourthly, lust against nature; ey∣ther where the course of nature, or the sexe, or the kinde is altered. All of them ordinarie amongst the Gentiles: and would God not too frequent amongst Christians.

Remedies. First, to auoide the causes and meanes; as idlenesse, 2 Sam. 11. Company, Gen. 39.10. Pro. 5.8. Excesse of eating and drinking, Pro. 23.31.32.33.

Secondly, to vse the remedie ordained of God, mar∣riage societie. 1 Cor. 7.2.

Thirdly, to delight in the loue of our yoke-fellow giuen vs of God, Pro. 5.18.19.20.

Reasons of disswasion: Consider, first, the odious∣nesse of the sinne being worse then theft, Pro. 6.31.32. Secondly, against our body, 1 Cor. 6.18. Thirdly, God hauing prouided so comfortable a remedie, Heb. 13.4.

Secondly, weigh the dangerous effects, and conse∣quents; bringing iudgements on the bodie, consuming the strength, filling with rottennes, Pro. 5.11. on the goods a consumption: Iob. 31.12. on the name a ble∣mish neuer to be done away, Pro. 6.33. Withdrawing the heart from God, Hos. 4.11. hardly shaken off by re∣pentance: Eccl. 7.28. Pro. 22.14. & 23.27.28. hazar∣ding to hell fire. 1 Cor. 6.10.11. Heb. 13.4. Apoc. 21.8.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This our English renders, wickednes: which I take is not here so fit; it being the purpose of the holy Ghost, to set downe a particular vice. I take it we may not vnfitly translate according to the Etymon, trouble∣somenes, or a desire to procure trouble, and molesta∣tion to another. In which respect also it is giuen to Sathan, the troubler of the Saints of God; called often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that troublesome one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How full euery Congregation is of such absurd, and troublesome men. 2 Thes. 3.2. euery painefull Ministers experience witnesseth.

Reasons of diswasion; first, it conformes to Sathan; secondly, crosseth the very end of creation, and the ho∣ly ordinance of Magistracie, 1 Tim. 2.2. thirdly, can∣not stand with grace to delight in it; prophecied of the Church of God, that all such cruell, and bar∣barous affections should be reformed in Gods chil∣dren; and that in the mountaine of Gods holines should be peace. See Isay 11.6.7.8.9.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We may thus describe; an inordinate desire of hauing more wealth then the Lord al∣lots vs.

Inordinatenesse of desiring includes these things: first, preposterousnesse, when wealth is principally, and in the first place desired. Mat. 6.33. secondly, Irregu∣laritie, when not ruled by the word of God, which tea∣cheth to submit our wils to Gods, to vse meanes onely prescribed and to depend on GOD for the blessing: thirdly ouer eagernesse of pursuing: fourthly, lacke of reference to the right end; supply of our owne, and others wants. Ephes. 4 28. promoting of Gods glorie.

The obiect is, wealth, 1 Tim. 6.10. and more speci∣ally, wealth in greater measure then God allots.

Now Gods allotment is thus to be measured: first, by our own necessities: secondly the meanes affoorded.

Necessitie is also to be weighed: first, according to our persons: secondly, according to our callings and states of life.

Those things are said to be necessarie to our per∣sons, which are requisite to the maintaining of the bo∣die, in health, strength, cheerefulnes, for the better per∣forming of our generall, and particular callings. And this also to be weighed according to difference of per∣sons. Some mans complexion, and state of bodie re∣quires more then others; as in experience wee see, the hardest, and coursest fare, by Gods blessing, preserues some in fulnesse of strength, and perfection of health: others, in respect of greater tendernesse, not able to maintaine their bodies in honour, without better and more daintie prouision. See 1. Tim. 5.23.

Necessarie in respect of our states, and conditions of life those things are said to be, that our seuerall callings require for their performance, so that is but necessarie for a maister of a familie, that is superfluous for a lone man, but necessarie for a Magistrate, that is, sometimes superfluous for a priuate man. So of a Minister, &c. in respect of those duties the Lord requires of him, as hospitalitie: 1 Tim. 3.2. attendance vnto reading, 1 Tim. 4.16.

Yea, this may be extended as well to future as to present necessities. 1 Tim. 5.8. 2 Cor. 12.14.

The second thing, whereby wee may iudge of the Lords allotment, is the lawfull meanes that the Lord affoords, and offers vnto vs in the course of his pro∣uidence; reaching vnto vs, as Ioseph to Beniamin, a double portion, in respect of our brethren; vvhich is lawfull for vs thankefully to accept and embrace. But whatsoeuer is more then these, fals iustly vnder the censure of couetousnes.

Kindes of couetousnesse these: first, inordinate

loue of riches: 1 〈◊〉〈◊〉. 6 1 and esteeming of them a∣boue their value: the common couetousnesse of the poorer sort, that carr•• so high an account of wealth, that they thi••ke them only happie that haue it; them∣selues miserable because they want it.

Euidenced by these signes: first, discontentment at our present state Heb. 1••.5. whence those speeches why had not God made me rich, &c.

Remedies: First, labour to be perswaded that thine owne state is best for thee, as thou canst not but iudge, if thou acknowledge God to be a father vnto thee. Mat. 6.32.

Secondly, to consider thine owne small or no deser∣uings. Gen. 32.••0.

A second signe of it: Enuie at the greater plen∣tie of others, as wee thinke, lesse deseruing then our selues.

Remedies. First, to consider, that it pleaseth the Lord thus to dispense his blessings; let not our eye be euill, because his is good: hee may doe with his owne what seemeth him good. Mat. 20.15.

Secondly, to remember, that howsoeuer the Lord hath scanted thee in the things of this life, yet hath he giuen thee pledges of a better inheritance, denied vnto many wealthy. Pro. 29.15.

Thirdly, view but how the wealth of a rich man is snare vnto him; withdrawing his heart from GOD, made instruments of crueltie, and iniustice; the seeds of which sinnes are in thy bosome, and would perhaps bud forth in thee, were it not that the Lord depriueth thee of occasions.

A third signe; a will, and setled purpose to be rich: 1 Tim. 6.9. Pro. 28.20. Whence followes all euils, noi∣some, and pernicious lustes Ibid. 1 Tim. 6.9.10. that drowne in destruction.

A second kinde of Couetousnes is, the greedie scra∣ping together of the things of this life. And that ey∣ther of necessaries or of superfluities.

Of necessaries; for euen in seeking things necessary there may be couetousnes: while they are ouer gree∣dily pursued; and this also incident to the poorer sort; then whom, none more hauing: signes of it▪ first, neg∣lecting the best duties for the things of this life.

Secondly, vse of vngodly meanes for supply of wants.

See plentifull reasons against it. Mat, 6. from verse 19. to the end. See also the promise. Heb. 13.5.6.

Of superfluities: which vnsatiable desire the Lord euery where complaines of by his Prophets.

Remedies of it: first see the inconueniences, super-abundance brings with it: disquieting the minde: See Eccl. 5.11. distracting from better cares; choaking the seed of the word. Mat. 13.

Secondly, consider the vanitie, in two things: first, vncertaintie. 1 Tim. 6.1••. Mat. 6.19. vnprofitablenesse, and vnauaileablenesse eyther to decline wrath, or procure saluation. Luke 12.15, 20. Prouerbs 11.4. Mat. 16.26.

Thirdly, weigh the large reckoning that is behinde, as Luke 12.48 hitherto also may that clause of the pa∣rable be applied.

The fourth, and best remedie, to make God in Christ thy portion; as Paul, Phil. 3.8.9. Confer Col. 3.2.

A third sort of couetousnesse there is, in the too neere keeping of that wee haue gotten, wee may terme it in the wise mans phrase, sparing more then is meete.

And it is of two sorts; first of men that spare from their owne necessarie comfort; as Salomon complaines

of such. Eccl. 1.2. Drudges to the world, slaues to their pelfe; not beteeming to themselues a good meales meate; more homely in dyet, rustie, and sordide in their attire, then the poorest snake, that hath nothing but his labour to maintaine himselfe withall.

Another of them, that pamper their owne bellies with the daintiest, cloath them with the most gorge∣ous; but spare not their very fragments to those that need. See Luke 16.19. &c.

To remedie this euill, good to consider: first, that we are but Stewards whom God hath entrusted with this plentie, to distribute as the necessities of our brethren shall require.

Secondly, to behold the reward of benificence; in this life, in our selues, and our posteritie. Psal. 37.25.26. in the life to come: Luke 16.9. Mat. 25. &c.

Thirdly, that we shall leaue the things behinde vs. 1 Tim. 6.7. the comfort of well vsing them may fol∣low vs: Apoc. 14 13. but it is certaine, saith the Apo∣stle, we shall not carrie any of the things with vs.

I haue the longer insisted in this vice, because I see it is one of the common sinnes of the land; insomuch that the complaint of the Prophet: Ier. 6.13. may iust∣ly be taken vp of vs; from the least of vs euen to the greatest, euery one is giuen to couetousnesse; Priests, and Prophets, Princes, and People swolne with this in∣curable Dropsie: and insatiable thirst after the things of this life.

But proceede wee with more breuitie to those that follow.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Wee reade Maliciousnesse; but that I take it is comprised vnder enuie next following. And there∣fore I thinke it may better be rendered mischieuous∣nesse. A hatefull disposition of men to worke the spoile, and vtter ouerthrow one of another.

Now I cannot but obserue, [Obser.] how the spirit of God hath coupled these two sinnes together; Couetous∣nesse, and Mischieuousnesse; perhaps purposely to in∣timate that they commonly meet in the same subiect, Salomon Pro. 1.19. describing the courses of a Coue∣tous man; thus expresseth them; such are the wayes of a man greedie of gaine, hee would take away the life from the owners thereof, and S. Paul makes it the roote of all euils. 1 Tim. 6.10. It might be exemplified in Achab, and Iudas, if neede were; but very experi∣ence abundantly sheweth, that the very mercies of the Couetous are too too cruell, not pittying wife, nor children, &c. ruinating whole families without com∣passion, as we see in the practise of greedy vsurers, and oppressors.

And it may teach vs to flye these things, [Ʋse.] as Paul ex∣horts: 1 Tim. 6.11. to looke vpon Couetousnesse, and beware of it. Luke 12.15. As for other reasons maine and many, so for the mischieuous practises it inclines vnto. No sinne so barbarous as Couetousnesse. And let vs beware how it gets ground on vs. Sathan many times conueies it into vs by holy pretenses; such as this; what good a man may doe in reliefe of the poore, defence of the truth, if greater abundance were present. And though I simply condemne not de∣sire to encrease our state present, with such sincere re∣ference and respect to those ends, and submission to Gods will; yet let vs beware how by such coulours, couloured couetousnesse creepe vpon vs.

Sinceritie of such desires for such ends, may thus be discerned in our selues, and others; if there be a care to vse the little present, so as wee pretend to vse the more desired. See Luke 16.10.

Secondly, againe it should warne vs, [Ʋse.] how we expose our selues to the cruell mercies of couetous vvorld∣lings.

Many a couloured pretense thou shalt heare from such, how glad they are that they haue to plea∣sure vs in our need; and all but coulours for cruelt••e. See Psal. 10.9.10. as the cruell practise of vsurious men abundantly euery day witnesseth.

Now as touching this mischieuous disposition, Paul hath described it, Rom. 3.16. and examples are plentifull amongst our selues; malice preuailing: for remedie consider.

First, the end of our creation, as principally to glo∣rifie our God, so also to be helpfull each to other, so that what the Lord said of woman at her creation, should be verified of euery man; to be helpes each to other. Gen. 2.17. and the Lord for this end, hath knit vs together in a bond of mutuall necessitie, that con∣science thereof might preuent this mischieuousnes.

Secondly, the example of our heauenly Father, do∣ing good to his very enemies, Mat. 5.45. that no man might make enmitie a colour for mischiefe.

The next is Enuie, which may thus be described; discontentednesse at another mans good, and pro∣sperous estate; and hath these three principall bran∣ches.

First, griefe at the good things they enioy, whe∣ther temporall or spirituall. Exempl. Cain, Gen. 4.5. &c.

Remedies: first, for temporall things wherein o∣thers excell vs, or are equall with vs, to abate the o∣uer good conceipt wee carry of them. A man that e∣steemes them as Salomon did, vanitie, and nothing but vanitie, neuer enuies at another mans hauing of them.

Secondly, to place our affections on things, that may equally be enioyed, without imparing a••es plen∣tie: for this shall be found one cause of enuie, a con∣ceipt that anothers hauing is cause of our want, or of

hauing in lesse measure then we desire. Thus is it not in heauenly riches.

Thirdly, to consider the originall of this, as we iudge it, vnequall distribution, which is the will, and good pleasure of GOD, that hath full power to doe with these things what himselfe pleaseth, Mat. 20.15.

Fourthly, Gal. 5. ver. 26. To root out pride, and ouer weening conceit of our owne worth; seldome see you an humble man enuious, or an enuious man humble.

The second branch is, reioycing at others euils, Pro. 17.5. a barbarous vice; complained of often by the Prophet Dauid. See Psal. 69. &c.

Remedies: first, consider how odious it is in Gods sight, often prouoking him to turne his wrath from the afflicted, to the triumpher, Pro. 24.17 18.

Secondly, see the contrarie practise of the Saints. 2 Sam. 1. Psal. 35.15. And surely a man thus barba∣rouslie affected euidenceth sufficiently his gracelesse heart.

The third branch, is incommunication, Inuidia Ca∣nina: fitly to our prouerbe, of the dog in the manger.

Remedies: first, consider the end of all gifts besto∣wed on thee; giuen they are or lent thee rather of God, for the good of others. 1 Cor. 12.7.

Secondly, the practise of our heauenly Father, de∣lighting in communicating himselfe and his blessednes vnto vs.

To this might be added that other; desire to haue all good things inclosed vnto our selues: See Num. 11.28.29.

Other reasons against enuie in generall; of all vices most vnprofitable: hauing in it none either profit, or pleasure. The iustest of all vices, saith an ancient Diuine; bringing with it his owne vengeance. See Pro. 14.30. Seneca wisheth them none other plague,

but that they had eyes to see the good state of all men.

[Obser.] Next followeth Murther, an ordinary companion of enuy; therfore coupled together also, Gal. ••.21. and how often meet they in one person? See Gen. 4 5.8. Gen. 37.4.11.18. Mat. 2••.18. &c.

[Vse.] And let it warne vs how wee foster this cockatrice egge in our bosomes.

Murther is the vnlawfull taking away of a mans life.

Vnlawfull: for their is a lawfull shedding of bloud, first ex iusta causa, when the offence deserues death. Gen. 9.6. et alibi: secondly, ex ordinata potestate: such as the magistrate, souldiour, executioner hath: thirdly, iusto ordine, by due proceeding, con∣uiction euer going before execution: fourthly, Recto animo: for euen a Magistrate inflicting death deserued by iust proceeding, yet may be a murtherer, adiudging to death not ex amore iustitiae; but libi••ine vindictae. These all concurring, make killing lawfull; any one wanting layes crime of murther vpon vs.

Taking away of life: life is eyther naturall, or spiri∣tuall: here we haue to speake of murther committed about life Naturall.

From man. This clause added against the Manichees errour, that permitted not vnto men the slaying of beasts for necessarie vse, no nor cutting of hearbs at length; because they had life, against which. See Gen 9.3.

Now murther as it is referred to life naturall, may thus be distinguished, according to the seuerall de∣grees, as also instruments or subiects of it.

One is committed in the heart by

• ...Anger.
• ...Hatred.

Anger is thus distinguished by the learned; one is ira per Zelum, Anger rising from discreet zeale; and is nothing else but an holy indignation at our owne, 2 Cor. 7.11. or other mens sinnes, Exod. 32.19. This a

gracious affection. Another per vindictam; flowing from, and tending to vniust reuenge; of which three sorts, Acuta, sharpe Anger, soone raised, soone cal∣med: Amara, bitter Anger, hardly, and not without some longer respite appeased: thirdly, Grauis, sore An∣ger, not allayed without requitall, and retaliation of wrongs.

Against it are these reasons: first, it is a note of fol∣ly, Ec. 7.11. secondly, hinders dueties Isa•• 1.20. from performance: thirdly, marreth the best dueties, and makes them vnacceptable, 1 Tim. 2.8. 1 Pet. 2.1.2. &c.

From this Anger continued, ariseth another degree of murther in the heart, hatred of our brethren. See 1 Ioh. 3.15

A second degree of murther is in the countenance and gesture, Mat. 5.22. Acts 7.34.

A third in the tongues, by

• Derision, Mat. 5. 2 Reg. 6.
• Contumelious railing. 2 Sam. 16.
• Malediction, or cursing.

A fourth committed by the hand; which hath also seuerall degrees, according to the degrees of life Natu∣rall, which are; first, cheerefulnes of the heart. Exam∣ples, see Ezech. 13.22. Gen. 27.46. Pro. 17.••2.

Secondly, soundnesse and perfection of the bodie; when euery member is maintained without hurt. Guil∣tie hereof, Ale-house souldiours; rigorous maisters, and parents, maiming their seruants and children, or dulling their senses by immoderate punishment.

Thirdly, health of bodie: thus by drunkennesse, &c. murther is committed; by too much afflicting; and macerating of the body by abstinence, &c. to the impeaching of health.

Fourthly, that proceedeth to the seuering of the soule from the body, whether by omitting of dueties of mercy, or by laying violent hands to depriue of life.

A sinne odious and monstrous in Nature: the Lord testifieth his detestation hereof: first, by miraculous dis∣coueries: secondly, horrour of conscience, Gen. 4. thirdly, speciall vengeance; seldome die such a drie death; fourthly, punishing whole Kingdomes where it it is not punished. Numb. 35.33. and God grant the impunitie of this sinne amongst vs, draw not downe Gods fierce wrath vpon vs. See Numb. 35.31.32.33.

Debate: that is vnlawfull strife, and contention: and may be distinguished by the obiect into Ecclesiasti∣call, and ciuill. The first, which is about matters of religion; eyther principall, or inferiour; of both sorts whereof we haue had, and still haue lamentable expe∣rience in our owne Church: opening the mouthes of our aduersaries to speake euill, and occasioning the weake to many distractions, and doubtfulnes of iudge∣ment: whereof more hereafter.

Ciuill about the things of this life, eyther with∣out law, or where law is made the instrument of our contentions. 1 Cor. 6.

Causes whereof are: first pride; Pro. 13.10. Phil. 2.3. whiles euery man makes an Idoll of himselfe, and thinkes it his disgrace, to passe by an iniurie, or to be the first that yeelds in a contention.

Secondly, ouer precious account of the things of this life.

Remedies: first to root out pride, Phil. 2.3. second∣ly, to esteeme of the things of this life no better then they deserue: thirdly, to keepe vs within compasse of our owne callings, and diligent employment thereof, 1 Thes. 4.10.11. fourthly, to contend where we ought to contend: first, for God, and his truth, Psal. 139.21. Iud. 4. secondly, against our owne corruptions, Rom. 7. 1 Cor. 9.27. thirdly, to excell in the graces of Gods spi∣rit. 1 Cor. 14.1. Mat. 11.12.

Reasons against it: first, voice of nature; man being borne the most peaceable of all creatures, vvithout weapon eyther of offence, or defence: secondly, our neere coniunction in one brotherhoode, Gen. 13. Acts 7. in one bodie, Ephes. 4. 1 Cor. 12. thirdly, ne∣cessities each of others, 1 Cor. 12 fourthly, benefit of the contrarie. Psal. 133. per totum. fiftly illoriginall, Iam. 3. sixtly, scandall to the truth, 1 Cor. 6. seauenthly, pro∣perty of aliens, Rom. 2.

Deceit: to say nothing of spirituall guile, hypocri∣sie in religion, because impertinent to this place; that here spoken of is eyther more largely taken, for that which we may tearme double, or hollow-heartednesse, and dissimulation; whereof reade Ier. 9.4.5. And is op∣posed to open heartednesse, and plaine dealing: or else more strictly for that which is vsed in matters of con∣tract; whether by the seller or buyer: by the seller ey∣ther circa speciem; when one thing is sold for another, suppose lead for pewter; water for wine; or about the quantitie; whether in waight, number, or measure, Leuit. 19.35. Deut 25.14. or about the qualitie, when bad for good, the defects concealed; vvith that prophane protestation, caueat empt••r, beware the buyer.

By the buyer, when abusing the simplicitie of the seller, he vilifies the thing bought beneath the worth, whereof see Pro. 20.14.

Against all these the scripture euery where plenti∣fully dealeth, by shewing our neere coniunction, 1 Thes. 4.5. certainety of Gods wrath, Ibid. & Mic. 6.11. in∣stabilitie of wealth so gotten, Iob. 20.15. And that maxi∣me in nature euen corrupted; what thou wouldest not haue done to thee, that doe not thou to an∣other.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Malignitie; well rendered by our tran∣slation

after the ancient description, taking all things in the worser part.

Plutarch taxeth this vice in Heroditus, and withall excellently sets out the nature of it in these actes, pro∣ceeding from this vitious habit: first, when a man re∣lating any euil action of another, vseth harder tearmes then the qualitie of the fact requireth.

Secondly, when a man intrudes himselfe into men∣tion of things faulty: which he might with better man∣ners, and more honestie conceale.

Thirdly, when hauing iust occasion to speake of a mans due commendation he enuiouslie suppresseth it.

Fourthly, when things are doubtfull in themselues, or in their report, to embrace the worst.

Fiftly, when facts in their nature good, are de∣praued by supposall of sinister, and bad intentions.

It is the opposite of that which wee call ••ander; inclining to interpret things doubtfull the better way.

Causes of it: first a vicious minde in the mans selfe that vseth it, Mat. 12.34.

Secondly, want of loue to the partie vndergoing our censure., 1 Cor. 13.5.

Thirdly, a fond conceit that another cannot haue that grace which our selues want.

Whisperers, betwixt whispering, and back-biting these are two differences.

They differ: first in modo: one being priuie, the o∣ther open defamation.

Secondly, in the extent of the end; a whisperers end is to disgrace to some one well conceited of vs, to the end to worke vs out of their beneuelous affe∣ction; a backbiter aymes at our generall disgrace a∣mongst whomsoeuer.

Whispering then may thus be described: priuie de∣famation

of our brother to the end to dissolue the bond of amitie, and worke vari••nce betwixt men at one. See Psal. 101.5. Pro. 6.19. & 26.20.22. these are the fire∣brands of contention. Pro. 26.20.2. and the very bane of societie: rife in all places: See examples, Haman, Est. 3.8. Do••g, &c.

Remedies: first, an Angry countenance, Pro. 25.23. secondly, banish them from your company, Psal. 101.3.5. Leuit. 19.16. thirdly, reueale their practise.

Backbiters.] Backbiting is a publique speaking euill of our absent brother, for the impayring of his cre∣dit. And is eyther in respect of good things, or in re∣gard of euill.

That which is in good things hath three degrees: first, deprauing of a good action by supposing a sini∣ster intention.

Secondly, lessening the graces, and commendable parts of others; to diminish our owne is humilitie; but to clip anothers due praise is enuie. See 2 Cor. 8.1.2.3.4. &c.

Thirdly, deniall of those good things wee know to be in another, loue willingly takes notice of the least; and grace will hunt after occasions to praise God in his gifts bestowed on others.

In respect of euils; that also hath three branches: first, publishing their secret slips, which in charitie we ought to conceale, and that, eyther without all men∣tion of their vertues; or else with commemoration of other their good parts, and pretense of sorrow for their faults; in this or the like manner, a man of good parts, faire conditioned, kinde to his friend; it is pittie on him he hath his fault, something coue∣tous, &c.

Secondly, by increasing, and making their euils worse then they are, beames of motes, mountaines of

mole-hils: humilitie aggrauates its owne sinnes, to magnifie Gods mercie, 1 Tim. 1.13.14.15. but charitie lesseneth the sinnes of others, by all circumstances, Acts 3.1••.

Thirdly, by imposing false crimes, properly called slander.

Reasons against it: first, the detriment it brings is great, robbing a man of the chiefe treasure, a good name, Pro. 22 1. Eccl. 7.3.

Secondly, scarcely admits any sound restitution; crimes euen vniust euer leauing a skarre vpon our good name.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our translator, and generally all new interpreters, render haters of God. The word hath a passiue termination; and signifies properly hated of God. Now though I dislike not the iudgement of the new, knowing that words passiue are sometimes actiue∣ly vsed, as 2 Pet. 1.3. And specially considering that the Apostle here entendeth a Catalogue of the Gentiles sinnes; yet it shall not be amisse to speake in a word or two of the proper signification of the word.

Hated of God.] Gods hatred is of two sorts, eternall before time including these two actes: first, a purpose not to shew kindnesse: secondly, a designing to euill, Rom. 9 11. Temporall in time; and is nothing but the dislike, and detestation of men in respect of their sins. Euidenced by these signes: first, deniall of sauing grace and meanes thereof.

Or secondly, not blessing meanes vnto them: Isay 6. Thirdly, depriuall euen of common graces, permit∣ting to the power of Sathan, and seruing of a mans owne corrupt heart. Fourthly, inflicting of temporall plagues, as curses, and beginnings of eternall woe after to be inflicted.

Taking it actiuely it implyes that hatred that men

carrie to the Diuine Maiestie, where schoole men vsu∣ally question, whether it be possible for a man to hate God, that is the chiefe good, and that hath in him all amiable excellencies. To which their answere is, that God apprehended in his essence, or immanent actions, or gracious properties is not hated of any. But appre∣hended as a iudge, and auenger of disobedience so he is hated of prophane vngodly men.

Signes of it best assigned by the contrarie tokens of loue; for it is true hee that is not with God, is against him; he that loues him not, hates him.

First, not to loue his presence, eyther in the heart by his spirit, or in the congregation by his word, or in his comming to iudgement.

Secondly, to abhorre cogitation and thought of God, Psal. 10.

Thirdly, to hate the friends of God, that is, those that loue him.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, contumeliously, or insolently iniuri∣ous. Vnto this head may be referred all wrongs done to our goods, good name, persons. But briefely it shall suffice to speake of the seuerall kindes, and man∣ners of doing wrong, which though they may be ap∣plyed to all kinde of wrongs, yet shew themselues e∣specially in wrongs done in respect of temporall goods. And this is done principally three wayes. First, by de∣tayning of dues: Pro. 3.27. Compare Iam. 5.4. where it is amplified by a circumstance of the persons to whom it is done, and made in that case a crying sinne. See also Psal. 37.21.

Secondly, by exaction of that is not due. Ex∣ample see 1 Sam. 2.13.14 &c. as in fees at this day, as for bare forbearing of money, or wares: so selling time.

Thirdly, by violent rapine, or taking away, what

is another mans. See Mic. 2.2. God is an auenger of all such things, 1 Thes. 4.5.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proud.] Pride may be thus briefely described: the inordinate loue, and admiration of our owne supposed, or reall excellencies.

And bewraies it selfe by these euidences: first, pre∣sumptuous aduenturing things beyond our measure, and compasse, Rom. 12.3.

Secondly, a disdaine and contempt of others in com∣parison o•• our selues, 1 Cor. 8.1.2.

Thirdly, discontentment at other mens aduance∣ment aboue our selues, Est. 5.13.

Fourthly, griefe at our owne little respect, and e∣steeme amongst men, Est. 3.5. & 5.9.

Fiftly, gate, gesture, lookes, apparell, &c. euidence it, See Isay 3.16.

Sixtly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; loue to be talking of our owne good things; which Paul cals boasting, &c. Let another man praise thee saith Salomon, not thy selfe, Pro. 27.2.

Seauenthly, Ambition; hunting after honour, and the like, 3 Iohn 9.

Remedies of it: first, wee haue nothing but vvhat we haue receiued, 1 Cor. 4.7. and that not of merit but of free grace, Rom. 11.35. 1 Cor. 15.10.

Secondly, labour to be acquainted vvith thine owne imperfections, and specially with thy sinnes.

Thirdly, God crosseth the attempts of the proud, 1 Pet. 5.5.6. and purposely sets himselfe to hinder af∣fected exaltation. Honor saith one is like your shadow; the more you runne after it, the faster it runnes from you: like the Crocodile, insequentes fugit, fugientes pre••sequitur.

Fourthly, it disgraceth all graces; as humilitie a∣dornes them, &c.

Boasters. Boasting the daughter of Pride. It is of two sorts: one for necessarie defence; the other of vaine ostentation. For necessarie defence not vnlaw∣full; vsed by the Apostle, 2 Cor. 11. & 10. his own good name and edification of the Church, requi∣ring a modest commemoration of his owne good parts, and deserued respect with the Church of GOD. Yet withall obserue in this boasting, Apo∣stolique modestie and humilitie: first hee comes not to it but as it were constrained: 2 Cor. 12.11. Secondly, in things of the greatest admiration, speakes of himselfe in the third person, 2 Cor. 12.2.3. Thirdly, chooseth his infirmities: that is, afflictions to boast of: verse 9. Fourthly, acknowledgeth his owne weakenesse, and magnifieth the grace of God, verse 7.8.9.

There is another kinde of boasting, which is for vaine ostentation, and this is that the Apostle here no∣teth: sundry sorts of it might be reckoned vp; these two shall suffice as the principall, first, of our good things that we haue, or haue done, to the end that wee may seeme some great men amongst our brethren, when we thinke all lost that others know not. See Mat. 6. if wee giue almes, the trumpet must sound it out, &c, as if our best deedes were more then duetie; but such saith Christ, haue their reward.

Another is of our euils, or sinnes: as Ier. 11.15, Pro. 2.14. to which degree of wickednesse I know not what can be added. Bernard, or he, whosoeuer was Au∣thour of that Treatise de Conscientia, vnder his name, hath excellently expressed the degrees of sinning: first, when a man that hath beene accustomed to well doing, any thing grieuouslie sinneth, the burthen ther∣of seemes to be intolerable vnto him, that hee seemes euen to goe downe to hell aliue; in a little processe of

time of importable, it is made but heauie; of heauie, it becomes light; of lightsome, delightsome; of delight∣some, desireable; of desireable, customary; of customary, excusable; of excusable, defensible; of defensible, matter of boasting; to this height can nothing be added. No∣thing, saith Bernard, so much exasperateth the maiestie of that dreadfull Iudge as to sinne and securely to sinne, and to boast of vices as if they were vertues. And yet how frequ••nt examples hereof are euery where occur∣rent? The Adulterer numbers vp the tale of his strum∣pets, or virgins, with whom hee hath defiled himselfe; the drunkard his dozens, and how many hee hath drunke vnder the table. Shamelesse wretches, glory∣ing in their shame, Phil. 3.19. ••hould not the Lord be auenged of such pe ple? Ier. 5. their end is damnation. P••il. 3.19.

Inuenters of euill things: vvhether wee referre this to euils of paine, or euils of sinne, wee may finde examples thereof in heathen: I would they were not also amongst Christians.

Phalaris propounded a reward to him, that could deuise a new kinde of torment; and what exquisite tor∣ments the ten bloudie persecuting Emperours deui∣sed for poore Christians, stories record, and we trem∣ble at reading: yet this I dare say, they neuer vvent beyond Papists in bloudie designes, and inuentions; witnesse if there were no other, their Spanish inquisiti∣on, and tortures of their holy house. Let all such monsters as delight in bloud, consider the Lord is as wittie to reuenge crueltie, as they can be to deuise it. And that plague the Lord threatneth to disobedience, shall surely light in the heauiest measure vpon such de∣uisers of villanie, Deut. 28.59. their plagues shall be wonderfull, and themselues as signes and wonders a∣mongst men for their afflictions.

Referring it to euils of sinne; we haue it exemply∣fied in Sardanapalus, that fleshly Epicure, that hauing surfetted of the pleasures alreadie in vse, propounded a reward by a cryer to him that could inuent a new kind of pleasure. See also Nero, in Sueton. cap. 27. And how wittie our owne age hath been this way, who can with∣out griefe mention? Such strange, and as they are pro∣phanely tearmed, gentleman-like othes, by Iesu, by Christ, as our forefathers neuer heard of: drinkings by the yard, by the dozens, healthes, kneeling vpon a dye, lying, &c. stranger deuises of sinnes, then of fa∣shions in apparell. It were long to reckon vp the new trickes of cosenage, and con••catching, poling and rac∣king, that no vigilancie of Magistrates, nor warinesse of lawes is able to preuent. We maruell at the strange∣nesse of Gods iudgements in diseases, and other kindes that bring our Physitions beside their bookes; but let vs cease to wonder at new plagues, while our selues are so wittie in deuising new sinnes, so vtterly without vnderstanding to doe well. Ier. 4.22.

Disobedience to parents.] Vnder this title of parents are comprised all such, as vnder God are Authours to vs of our being, or wel-being in Nature, Grace, or ci∣uill societie. In Nature, as naturall parents that begat vs. In Grace, as Ministers, by whom wee are begotten a new through the Gospell. In Ciuill Societie, as Magi∣strates, and fathers of the countrey. Here principallie are intended Naturall, and Politicall Parents. Of disobe∣dience to Magistrates it will be fittest to handle when we come to Cap. 13. Now of that onely shewne to our natural parents. The Lord euery where testifieth his de∣testation of it, appointing death in the old law, for him that obstinately liued in it, Deut. 21.18.19.20.21. and as he hath graciouslie promised long life to the obedi∣ent. Ephes. 6.3. so hath hee threatned contumely, and

shamefull death to the obstinate. Pro. 30.17. as wee reade the execution of this iudgement on Absolom, A∣donuah, &c. and let them feare all gracelesse children from disobedience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Without vnderstanding.] This may not be so conceiued as if they were depriued of reason, or had vtterly lost the facultie of vnderstanding; but is to be referred principally to their sottishnesse in spirituall things, 1 Cor. 2. albeit also very naturall light in things concerning manners, was much ecclipsed in the multitude: for the better sort of them, many te∣stimonies are extant of their vnderstanding in the course of Nature, and some more then rudera of their wisedome in ciuilitie, and matters Morall, & politicall. But as for things concerning God and his vvor∣ship, as sottish almost as bruites, Ier. 10.14. and their multitude blind in matters of manners, and common honestie.

Now this being without vnderstanding in the things that concerne God, or men, as it was their sinne: so also a fearefull iudgement vpon them, for their disobe∣dience, and neglect of cherishing the knowledge of God giuen them by light of Nature. And that vvhich ordinarily followeth vpon neglect of obedience, and lying in sinnes against conscience, 1 Tim. 1.19. such a canker is vngodlines, that it eates out know∣ledge, yea all euen capacitie of heauenly vnderstan∣ding. And how euident it is in our people. Compare what Isay hath. Cap. 28.9.10.13.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Couenant breakers.] Some commen∣dable examples their are of there conscience to keepe couenants, especially confirmed by oath: yea, though it were sometimes with hazard of life, as that knowne instance of Pirrhus euidenceth.

Yet as frequent are records of their treacherous

and, perfidious dealing each with other: But which is our sinne, and shame, nothing so thicke as those of vnfaithfulnesse amongst Christians; such Eeles are many, that they finde holes to winde out of the most cautelous contracts for their best aduantage.

It were long to runne into this large field of com∣plaints of vnfaithfulnesse; a question, or two onely shall be propounded, and so a passage to the next.

Qu. Are all couenants to be performed? Ans. Not so; couenants of things vnlawfull are at no hand to be accomplished, the olde saying of vowes hath place herein. In malis promissis rescinde fidem in turpi voto muta decretum. Repent the making, but forbeare the performance; binde not two sinnes together.

What if they be made with euill men? Ans. Yet to be performed: Iosuah kept touch with the Gibeo∣nites; and Sauls crueltie showne on them▪ contrarie to couenant, brought a famine vpon the land of Israel, not expiable but by the death of his sonnes, 2 Sam. 21 1. &c.

What if rashly made and without due considerati∣on of circumstances? Ans. if the thing couenan∣ted be lawfull, rashnesse must be repented: but the pro∣mise performed.

What if hinderance come by performance? Ans. accept it as thy crosse, and chastisement from the Lord; but thinke not of change, Psal. 15.4.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without naturall affection. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; are those Germane affections of loue, that by instinct of nature we beare to those in nature and bloud conioy∣ned to vs: such as are those betwixt parents, and chil∣dren, brother and brother, &c. how these were extin∣guished in the Gentiles, those monstrous bloudie sa∣crifices of their sonnes and daughters vnto their Idols, abundantly witnes, Deut. 12.31.

And how euident footsteps of such lack of naturall affection towards children of our owne loynes, be∣sides that rigour of many parents in immoderate corrections, carelessenesse of prouision for fami∣lies, &c. those often murthers of poore infants by strumpets, testifie: besides those cruell persecutions of children by parents, for truthes sake, foretolde by our Sauiour, Mat. 10.21. And that which at this day is magnified as a worke of perfection amongst papists, exposing of children and families to begga∣rie, for I know not what pretended holy contem∣plations.

But here by the way may be obserued the follie of Stoikes, commending vacuitie of affections, as a point of chiefe wisedome, which the Lord condemnes as a fruit of a reprobate minde.

And for lawfulnesse of affections; first, their im∣pression in Nature by the finger of GOD: second∣ly, the command they haue in the law. Mat. 22.37. thirdly, their commendation registred in the Scrip∣ture: 2 Pet. 2.8. fourthly, their vse in our Sauiour, Heb. 2.1••. sufficiently witnesseth. Indeede here is wise∣dome, first, in applying them to their right obiects: secondly, in keeping them to their iust proportion, that they neither exceede, nor come short of their measure: but to banish them out of man, is to banish man out of man, and to make him a stock rather then a Stoike.

The next vice followeth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Well rendered vnappeasable, such as whose malice admits no tearmes of truce, much lesse of heartie reconcilement. Psal. 120.6.7. And this gracelesse disposition of the heart, how is it now accounted a matter of greatest wisedome, and manhood? And a principle it is amongst politi∣cians, to keepe the coales of malice raked vp vnder

the ashes of a friendly countenance, which yet oppor∣tunitie, as bellowes, rekindles to such a flame as often-burnes to the destruction of him they hate: yea, such monsters are there in this kinde, that thinke their chil∣dren vnworthy to inherit their possessions, except they vow also to be heires of their malice and to pro∣secute vnto death the reuengefull courses set on foote by their predecessours. Yea, our people haue now learnt to distinguish betwixt forgiuing, and forgetting: forgiue they may, but neuer forget, as if he should say, respite their malice till a fit opportunitie of reuenge. See Gen. 27.41.

Now surely, if from any one vicious affection, wee may conclude a nullitie of grace, then chiefely from this: for as the experience of Gods loue in pardoning, enclines to an easie forgetfulnesse of wrongs; so doth the continued prosecution of a reuengefull purpose, argue sufficiently our little, or no feeling of Gods par∣doning mercie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mercilesse. Mercie hath in it two things: first, compassion, and a laying to heart the miseries of others: secondly, an inclination to succour, and re∣lieue their miseries: the want whereof is that here called mercilesnesse.

Examples whereof wee neede not fetch from the heathen, our owne times abound with them: to heare the outcries at poore widowes, and orphanes tur∣ned out of their house, and home▪ to the mercie of the mercilesse world, by remorselesse landlords, dispeopling vvhole towne-ships, and leauing no roome for the poore to inhabit, whose bowels that hath any sparke eyther of grace, or good nature, yerne not? to see the poore perish for hunger whiles not onely hired seruants, but euen dogges haue bread enough: what eye can behold without showers of

teares? And to consider how in the dayes of dearth the mercilesse rich men of this world, triumph, put∣ting off all bowels of mercie with this, that it is a plague to the poore; whose heart rues not? Let all such remem∣ber betimes whose mouth hath spoken it, that there shall be iudgement mercilesse to such as will shew no mercie, Iam. 2.13.

Verse 31. Which men though they knew the law of God, how that they which commit such things, are worthy of death, yet not onely doe the same, but also fauour them that doe them.

ANd thus much of the particular vices raigning among the Gentiles, wherein I thought good to insist a little, because they are rife euen amongst our selues; but willingly haue I runne them ouer with more breuitie then was intended least the volume should grow too great.

There followeth now in the last verse an amplifica∣tion of the Gentiles sinne, set out by an Antithesis of things diuers; they knew, and yet did; secondly, a com∣parison of vnequals; not only did, but applauded, and tooke delight in others that did them.

Their knowledge is declared by the obiect; the law of God; secondly, by the measure; that the doers of such things were worthy of death.

[Obser.] First here obserue, that knowledge euer addes an aggrauating circumstance to transgression. Ioh. 9.41. If you were blind you should haue no sinne; Augu∣stine truely interprets, none in comparison, not sim∣ply none, Confer. Iam. 4.17. Luke 12.47. Ioh. 15.22. Gal. 4.8.9. &c. for from what fountaine can knowne

sinnes be imagined to proceede, but eyther wilfull neglect, or prophane contempt of the lawgiuers au∣thoritie?

Now it is strange to thinke of the prophane infe∣rences our people make from this ground: that seeing knowledge makes sinne so haynous; therefore vvel∣come ignorance. Foolish men that cannot distinguish betwixt nescire, and nolle scire; betwixt simple igno∣rance, and wilfull refusall of knowledge, the one some∣thing lesseninng sinne and damnation; a poore com∣fort: the other doubling, yea trebling euery iniquitie. Implycing first breach of dutie: secondly, ignorance of Gods will: thirdly, wiifull contempt of meanes to know.

Now I would these men would consider, what a poore comfort it is for a man in hel to be tormented lesse then others; when the least degree of those paines is in∣tolerable. How miserably shall a Sodomite comfort himselfe in that day of iudgement, with thinking that a Capernites case is worse then his; when hee is throwne downe amongst the reprobate rabble, into that lake that burnes with fire and brimstone for euer.

Such is the comfort of euerie one that sinnes but of simple ignorance; Luke 12.46.47. hee is beaten, though with fewer stripes; damned euerlastingly, though not so much tormented.

From them I passe with this aduise, that they striue to auoide all wretched extreames, and if it may be, labour for the meane amongst them. Not to know is damnable simplicitie: to refuse to know haynous im∣pietie: to know and not to doe, intolerable obstinacie. Well is it with them, that labour to know, and knowing endeauour to practise what they know.

Let vs all to whom GOD hath vouchsafed know∣ledge of his will, [Ʋse.] adde to our knowledge conscionable

practise. 2 Pet. 1.5. Ioh. 13.17. If wee know Gods will blessed are wee if wee doe it: if wee know and doe it not, woe worth the time that euer wee knew, not be∣cause vve know, but because knowing, wee neglected to doe what wee knew; and sinned against our know∣ledge and conscience.

But see wee first the obiect of this knowledge, what is it that the Gentiles are said to know? The law of God. It may be here questioned how this accords with Psal. 137. verse 9. Where it is made the Iewes preroga∣tiue to haue the statutes of God; and of the heathen said, that they had not knowledge of Gods law. Ans. The law of God according to a double manner of re∣uealing, is two-fould, written, vnwritten; the law of God written the Gentiles had not; but yet they knew some generals of those things contained in the two tables; God writing it in their hearts, Rom. 2. and re∣uealing to them so much therof as might depriue them of excuse, Rom. 1.19.

This imperfect rule of life vouchsafed vnto the Gen∣tiles is commonly called the law of nature. Not for that it is borne with vs, or is propagated from Adam; who not onely weakened, but euen vtterly lost the image of GOD, one chiefe part whereof consisted in knowledge C••l. 2. but because this knowledge is vouchsafed vnto all by a generall influence of Gods grace, which is indeed as common as nature: and ther∣fore called the law of nature.

Here therefore it shall not be amisse, once for all to shew what the law of nature is, and how it differs from the law written.

The law of nature, is that rule of pietie, and hone∣stie, that the Lord hath written in the hearts of all men: whereby they know confusedly, and in generall, what is good; what is euill; what to be done; what to be forborn.

It differs from the law written, not in substance; they being all one; but first, in the measure: secondly, in the manner, and meanes of reuelation: for vvhat the written law reueales distinctly, and particularly; that the law of nature teacheth confusedly only, & in gene∣rall. First, that God is to be worshipped the law of na∣ture reueales; but how to be worshipped distinctly it reueales not: secondly, the manner of reuealing is not all one: for the one had certaine, and immediate re∣uelation from God; and afterwards was deliuered by the same GOD in writing; the other was knowne onely by a generall light set in the soule in creation. Ioh. 1.9.

But hence it will easily follow; [Obser.] that the Gentiles euen before Christ had knowledge of the law of God. See Rom. 2.14.15. where Paul proues it, first▪ a fa••io; they did the things of the law: secondly, a Conscientiae testimonio. Confer also, Acts 14.17. & 17.27.

And this sufficeth to cleare God from shew of cru∣eltie in their condemnation: [Ʋse.] though the bodie of them perished euerlastingly; for besides that the Lord made them all righteous at the first, Eccl. 7.31. he also gaue them more knowledge of his will, then they had eyther will or conscience to obey.

Hence also the collection is sound, that the law of nature is the law of God, and that the transgress∣ions of that law, are the transgressions of the law of God.

Wherein how farre they of Rome haue ingaged themselues, those many dispensations by them gran∣ted for murther, euen of the Lords annointed, for marriages within the degrees prohibited, &c. are abun∣dant witnesses. Things that heathen by light of nature detested are allowed by them as commendable, yea in some cases meritorious, and worthy of canonization.

See we now the measure of their knowledge. They knew the law of GOD: yea the penaltie due to trans∣gression thereof; that they which commit such things are worthy of death.

Now for the meaning it may be questioned; whe∣ther the Gentiles knew that their sinnes deserued euer∣lastingly death? Ans. As touching corporall death the lawes of Draco are recorded; which appointed death for euery transgression lesse, and greater: and being demanded the reason, why when all sinnes were not equall, death was appointed equally for all; his answere was, that hee well knew that sinnes vvere not all equal, yet knew that the least deserued death. But for eternall death it seemes more doubtfull, yet this is euident, that they knew another life, and death af∣ter this; as appeares both by their Elisian fields, and their hell, which they write of; as also by the terrours of conscience that they were filled vvithall euen where humane lawes tooke no hold of them. And howsoeuer perhaps they thought with Papists, that euerie sinne deserued not hell; yet for the grosse acts of notorious sinnes, it was their perswasion, that hell torments vvere due vnto them. See Tully in Som∣uio Scipion.

[Ʋse.] So that here wee cannot but take notice of that more then heathenish ignorance still in our people; whom though wee can conuince euen of grossest breaches of Gods law, yet can wee not perswade that by committing thereof they are worthy of dam∣nation. GOD they thinke is not so extreame, nor will deale so hardly: vvhom here I would exhort first, to take notice of what the very heathen vvere perswaded of: secondly, to consider the infinitenesse of that maiestie, vvhose law they violate: thirdly, the ransome paid for their sinnes, Christs bloud:

fourthly, their owne feares wherewith their consci∣ences are possessed, vpon the least manifestation of Gods wrath, &c.

Now here the Rhemists entreat vs to obserue, in vvhat sense their Catholique Church teacheth some sinnes to be mortall; some veniall: some mortall, be∣cause all that doe them are vvorthy of damnation; o∣thers veniall, that is to say, pardonable of their owne nature, and not vvorthy of damnation.

This exposition wee acknowledge to be theirs; and vvere it not for the exposition could easily al∣low the tearmes of distinction: wee say also that there are some sinnes mortall, some veniall; but this wee enterpret as the Scripture teacheth, 1 Ioh. 5.16.17.18. of the euent, not of the naturall desert. All sinnes are veniall in the euent, except that a∣gainst the holy Ghost, Mat. 12. all sinnes of the e∣lect are veniall in the euent, because none are impu∣ted vnto them vnto condemnation.

Not persecution, not blasphemie, not abiuring of Christ excepted; but yet the least deserues death, yea and to a man out of Christ brings death euerlasting: not idle words ••••cepted, Mat. 12.36. Compare Gal. 3.10. And heere let mee entreat the reader to obserue, how well heathenisme, and Poperie accord, as in many other, so in this point also. For euen this vvas the opinion of the heathen, that haynous and grosse sinnes deserued death; but petite sins, as of idle words, euill thoughts, &c. were pardonable of their owne na∣ture, and not worthy of damnation.

Followeth now the Text, the second amplifica∣tion of the Gentiles sinne, by comparison; they did not onely themselues commit them, vvhich per∣haps might be imputed to infirmitie: but appro∣ued, yea applauded, and tooke delight in others

that did them, which was desperate impietie.

Now my purpose is not to handle all those kindes of consenting to other mens sinnes, by applause, coun∣sell, encouragement, instigation, abetting, &c. Which M. Beza well obserues to come vnder this tearme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but onely to propound what the Spi∣rit of GOD here seemes principally to point at.

[Obser.] That simple committing of wickednesse is not so damnable, as is the applauding, and delight taking in the lewd behauiour of others. Salomon, Pro. 2.14. expressing the nature of a man desperately vvicked, thus sets it forth: they delight in doing euill, and which is more, delight in the frowardnesse of the wicked. Hos. 4.8. the Prophet speaking of the lewd Priests in Israel; they eate vp the sinnes of Gods people, and lift vp their mindes at their iniquitie. What it grieueth a good minister to see, that these long after, and re∣ioyce in: to see and heare the vngracious behaui∣our of the vngodly in respect of that sweet they sucked from the sinnes of the people. And indeede it argues a heart set vpon vvickednesse, and taken vp vvith the pleasures thereof, for a man to re∣ioyce in the dishonour of the name of GOD; as it is the nature of the child of God, to grieue at the sinnes of himselfe, and others, and no greater cora∣siue to such then that the law of GOD is broken. 2 Pet. 2.8. Psal. 119.136. so there cannot be a surer euidence of a heart desperately wicked, then to de∣light in the vngodly behauiour of another.

And let all such as are this way guilty lay it to heart, we haue a kinde of people amongst vs, a crue of swag∣gerers, as they delight to be tearmed; giuen to all ex∣cesse of ryot themselues: and not content therewith, prouokers of others to fellowship in excesse; how glads it their hearts when they can draw another to drunken∣nesse?

and what greater pleasure to such, then to see the beastly behauiour of those, whom they haue with their own cost drawne into drunkennes? wo and a heauie wo to such saith Habukkuk. Hab. 2.15.16. It were strange that amongst the rulers of Gods people, set vp for the terrour of the vngodly, their should any be found, thus ioying at other mens vngodlinesse: and yet vvho sees not, but the Prophets complaint be∣fits the time; they lift vp their mindes at the peo∣ples iniquite: and hee the vvelcomest guest that brings sacks to their mill; tidings of the peoples sinnes to their courts: by which their portion is made fat; men liuing indeede by the sinnes of the people. I might instance in sundry other particulars, but that I feare I haue beene too long in this chapter.

This onely I vvill annexe for conclusion. That the sinnes here imputed to the Gentiles, are ours also by naturall inclination. And as the Apostle vvhen hee hath reckoned sundry grosse, and abho∣minable sinnes, applyes them thus to the Corin∣thians, such vvere some of some of you, though now you be washed, sanctified, iustified in the name of the Lord IESVS, and by the spirit of our GOD, 1 Cor. 6.11. so may I say of vs all in nature; such vvere all of vs by nature, howsoeuer now washed from them in the bloud of Christ. Tit. 2.3. And let it euer teach vs to magnifie the grace of our GOD, that hath pulled vs out of that damnable estate, vvherein wee were borne, and once liued; and make vs ascribe our vvhole righteousnes to the mercie of GOD, in CHRIST IESVS our sweet Sauiour; by whom wee haue beene deliuered from the power of darknesse, and of children of wrath by nature, made children of grace by free Adoption; and calling in him. To

the same GOD that hath so freely beloued vs, to Christ Iesus our blessed Sauiour, that hath paide the price of our sinnes; to his holy Spirit that hath purged vs from so vile corruption, be praise, and glory in all churches of the Saints for euer, and euer, Amen.

THE II. CHAPTER.

Verse 1. Therefore thou art inexcusable, O man, whosoeuer thou art that condemnest: for in that that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things.

TO make way to the opening of this chapter, it shall not be amisse briefely to repeate the Apostles whole pro∣iect. That which hee driues at is this, that all both Iewes and Gentiles are transgressours of the law; and there∣fore cannot be iustified by the workes of the law. And as touching the Gentiles transgression, hee first proues it, ranging them into these two ranckes.

First, of those that were openly and outragiouslie breakers of the law of Nature; secondly, of such as par∣tooke not with them in these open enormious sinnes; but rather condemned them, though themselues in the meane time liued in the secret practise of them, at least had the seedes of them all vnmortified in them; against the first sort hee hath dealt in the first chapter, and here begins to conuince those hypocriticall cen∣surers of these sinnes in others.

The passage to these hypocrites is by an inference out of a generall laid downe, verse 31. cap. 1. on this manner: seeing all those that know the law of GOD, and commit things worthy of death, are subiect to condemnation; therfore thou also that iudgest others art inexcusable: neither hast any thing which thou

canst plead in Apologie for thy selfe, why the sentence of condemnation due to others, should not likewise passe on thee: the reason is annexed, verse 2. for euen thou that iudgest others and condemnest them for transgression of Gods law, doest thy selfe the s••me things for which thou condemnest others: And howsoeuer by these shewes thou blearest the eyes of men, that can∣not see nor iudge farther then the outward appea∣rance, yet canst thou not thinke to escape the iudge∣ment of God, to whose eyes all things are naked, and vncouered, and that iudgeth not according to out∣ward shewes, but according to the inward sinceritie of the heart, and the truth of the inward parts.

The conclusion then of this place is this: that the very masters of manners and chiefe controulers of other mens sinnes, amongst the Gentiles are inexcusa∣ble before God, and liable to condemnation, ver. 1. Reason prouing it, ver. 2. in this forme, he that con∣demnes himselfe is without Apologie before GOD, but thou hypocrite condemnest thy selfe: Ergo, &c. If it be demanded how? the Apostle shewes, euen by this, that th••u iudgest and condemnest another, for that whereof thy selfe art guil ie: so that out of the same ground from which thou concludest another culpable of iudge∣ment, thy selfe art withall shut vp vnder condemnati∣on: Example. When a priuie Adulterer shall thus rea∣son against another detected of whoredome: euerie Adulterer is guiltie of wrath, thou art an Adulterer, Ergo, &c. is not the same inference strong against the secret, as well as against the open Adulterer.

[Obser.] But let vs now see what may here be obserued: first, out of the course and bodie of the Text, wee may ob∣serue, that in the very kingdome of Sathan, all are not of equall viciousnesse in outward practise: as amongst the Gentiles, some not onely open committers of the

greatest enormities themselues, but also applauders of them in others; other more modest in their sinnes, burning perhaps with lust, but yet forbearing the o∣pen exercise and execution thereof, and condemning the outrages of men more shamelesse. In Israel some declaring their sinnes as Sodomea; other digging deepe to hide their sinnes, not from men onely but from God himselfeb, some sacrificing vpon the tops of the mountainesc; other had their secret chambers of Imagerie, to practise their abhominationsd: at this day not all alike shamelesse in sinning; some ciuilly ho∣nest and in respect of men vnrebukeable, and yet not purged from their filthinesse: Reasons whereof may may be these: first, that in some men naturall know∣ledge and conscience is more cleare then in others: secondly, God keepes some from occasions: thirdly, God by generall grace restraines corruption in some, more then in others, Gen. 20.6.

And it shewes how fondly many please themselues in comparatiue righteousnesse; and the Pharisies, [Ʋse.] Non sum sicut caeteri. I am not as other men, an adulterer, a drun∣kard, or extortioner. Foolish men, as if wickednes lay all in extreamities, or as if ciuilitie were righteousnes in the sight of God. But let all such know, ciuilitie sufficeth not to the kingdome of heauene, and a man may liue vnrebukeable in respect of menf, and yet be for all that a child of perdition.

Another thing here obseruable is this: [Obser. 2] the vsuall meane by which an hypocrite climbes to reputation of righteousnesse amongst men; not so much by refor∣ming his owne life, as by seuere censuring and con∣demning others: this was the practise of those graund hypocrites the Pharisies, the least mote in their bro∣thers life could not escape their censure; their owne beames, that is to say, grosse sinnes dissembled.g Very

companying with sinners censured in our Sauiour, as a point of highest prophanenesse ^h, their owne notori∣ous oppression, cruelty, repealing of Gods lawes by themselues, winked at. The Donatists in Austins dayes tooke vpon them to censure the least blemishes in other Churches, their owne in the meane time not onely practising, but euen defending grosse corrup∣tions.

[Vse.] And at this day, how vsuall with men of corrupt mindes, destitute of the truth to rise by this ladder? such narrow prying into the liues of others, gladsome entertayning of reports of other mens s••ips, heauie doomes passed vpon other mens infirmities; must not a man needs say of such, sure Saints themselues, that thus rigorouslie censure the corruptions of others? Saints sure, or else diuelish hypocrites. I passe from this point with that aduise of the Apostle: Let eue∣rie man proue his owne worke, so shall he haue reioycing in himselfe not in another.

[Obser. 3] Thirdly, let vs here consider, how daungerous a thing it is, to condemne that sinne in another, which we practise our selues: as to sentence another man to hell for Adulterie, Couetousnesse, &c. and yet haue our owne hearts burning with lust, exercised with co∣uetousnesse, surely, such are their owne iudges, and as it were the Lords mouth, damning their owne soules to the pit of hell. Neither is this to be vnderstoode of priuate men onely, but euen of men in publique place, as Magistrates and Ministers; when a Magistrate shall censure a poore pilferer to death, that hath stolne per∣haps to satisfie his owne soulek, himself in the meane time liuing in extortion, and briberie, what doth hee but adiudge himselfe to death euerlasting? when a Mi∣nister shall out of the pulpit denounce Gods iudge∣ment against whoredome, drunkennesse, &c. and him∣selfe

be as the Priests of Israell, a man giuen to Wine, and strange flesh, redounds not that sentence vpon his owne soule?

Wherefore let vs be admonished that by calling, [Ʋse.] or vsurpation, haue to deale with the sins of others, first, to plucke the beame out of our owne eyel: the heathen could thus aduise, that a man that would be an accuser and censurer of other mens dishonestie, should first sift and purge his owne heart, from what hee meant to blame in another.

And as the reason here giuen is forcible, so are there other in Scripture very effectuall: as first, that a guiltie conscience hinders the right and couragious exercise of admonition and correction: and it was not for no∣thing, that Iethro requiring courage in Magistrates, requires also that they be such as feare GOD, and carefull to depart from euillm, and the Lord before he sends Isay to denounce iudgements against the Is∣raelites, first purgeth him from his owne sinnesn; be∣cause indeede, hee can neuer as he ought, reproue or correct that in another, whereof himselfe is guiltyo. How often doth a lewd Minister meete with a Text, that he trembleth to handle? or if for shame hee be forced to say something of the sinne whereof him∣selfe is guiltie, how cold in discouering? how trem∣bling in reproofe? how many times shifts he from it, by shamefull meanes? as fearing to be iudge and con∣demner of himselfe? other reasons there are many. See Mat. 7.1.2.3.4.

Now before wee passe from this verse, sundrie questions offer themselues to be decided. First, whe∣ther it be lawfull for any man to exercise Magistracie, since no man can say my hart is cleane, I am cleane from my sin: and some possest with a spirit of Anabaptisme, haue vrged this and the like scriptures, against the vse

of maiestracie, requiring Angelicall puritie in him, that takes vpon him to correct or chastice the sinnes of o∣thers. Ans. First, by as good reason might they proue, that the vse of Ministerie is lawfull, in as much as it is their part to reproue, and censure the sins of others: and yet who of them is perfectly purged from the seeds of all sinnes? know we therefore▪ that the scripture, when it requires freedome from sinne in those that vn∣dertake the censuring or correcting of other mens sinnes, requires not perfect freedome from all inhe∣rence of sinne, so as that it shall be sinne, to a man, himselfe subiect to in••rmiti•• to correct or reproue the sinnes of others; but only a freedome from the raigne, and dominion of sinne; and taxeth onely impeniten∣cie, rashnesse, and rigour in the controuling of others, and so is that place, Ioh. ••.7. to be vnderstood, being a reproofe of the peoples hypocrisie and rigour, no simple condemning of the fact in vrging the punish∣ment of the Adulteresse.

Secondly, it may be demanded, whether a man sub∣iect to the raigne of sinne (whereof another is guiltie) sinne in condemning that sinne in another whereof himselfe is guiltie. Ans. The fact of condemning such sinnes in others, is not simply a sinne in it selfe, yea not to condemne it is sinne; yet a sinne it is in such a man by accident, as all actions of impenitent sinners are sinnes in them; not materially, or in respect of the matter, as those that are simply forbidden in the law of God, but formally, that is to say, in respect of their faulty manner of performing those things, which for their substance are dueties.

Thirdly, if any demand, what is to be done in such case? must a man forbeare to censure and reproue these sinnes in others? Ans. Not soq: but this let him doe, beginne iudgement at his owne heart, that is,

iudge, condemne, bewaile, reforme, his owne sinnes, so may we with comfort reproue the sinnes of others, Mat. 7.5.

Fourthly, it may here be questioned, whether all these controulers of other mens sinnes, were them∣selues guiltie of those sinnes, which they condemned in others. Ans. Some answere thus, if not of the same, yet of the equiualent, of sinnes as haynous. Others thus, if not of the facts, yet of the affections and in∣ward motions to the same: this last the best answere: to which let this be added, that the scripture measures all out of Christ, by their naturall inclinations, and iudgeth them guiltie of all sinnes, vnmortified by Gods spirit, or vnpurged by Christs bloud.

Verse 2. But we know that the iudgement of God is according to truth, against them which com∣mit such things.

NOw the rest of the chapter is spent in preuentions, and remouall of such obiections, as these hypocrites might make in behalfe of themselues: as verse 2. whereas they might say, that the world could not detect them of any of these crimes, and they had the witnes of men to acquite them: the Apostle answeres, that howso∣euer by their outward shewes they might blind the eyes of men, and escape their censure; yet Gods iudge∣ment they could by no meanes escape; no vizard could couer their deformities from Gods eyes, neither could hee be mocked with shewes, who searcheth the hearts and tryeth the raynes, and iudgeth not after outward

appearances but according to trueth, and inward vp∣rightnesse of heart before him.

For the meaning of the words; by Gods iudge∣ment vnderstand, first, his censure, and sentence of mens guiltinesse, or innocencie; secondly, his adiud∣ging to punishment; truth also I take here to be oppo∣sed to counterfait shewes, and is nothing else but vp∣rightnesse, and sinceritie of the heart, which Dauid cals truth in the inward parts, Psal. 51.6.

[Obser.] Now the note hence is this, that howsoeuer coulou∣ring may preuaile with men, yet nothing but truth can steede vs in Gods iudgementr for he seeth not as man seeth, neither iudgeth he, as man iudgeth.

[Vse.] And it should teach vs, to cast away the cloakes of shame, and euer in Christ to walke in sinceritie, and as in the sight of Godt, but oh the glozing of these dis∣sembling times; what a world of hypocrites are we fal∣len into? such studying to seeme so, no care to be what we desire to seeme.

Take but these notes of hypocrisie, and apply them, and then iudge whether the complaint be iust.

First, an hypocrite is carelesse to reforme his owne life, curious to sift the liues of others: an Israelite in∣deed, a true Nathaniel, so busied in sifting his owne de∣ceitfull heart, that hee findes small leasure to looke out to others.

Secondly, an hypocrite hath eyes like the windowes of the templew broad outward, narrow inward; other mens moates are beames in his eyes, his owne beames moatesx, contrary with him in whose heart there is no guile; other mens sinnes are apprehended as little, be∣ing further of, his owne being nearer, greatest in his owne eyes. Paul stiles himselfe the chiefe of sinnersy, imputes the crucifying of Christ to the ignorance of the Iewesz; so littleing a sinne more grieuous.

Thirdly, an hypocrite is rigorous in censuring, and punishing others slips; still ouer-milde in iudging him∣selfea: a true Christian most sharpe toward his owne, tender toward anothers infirmitie, Gal. 6.1.

Fourthly an hypocrite is scrupulous in the least, re∣morselesse of the greatest sinnes; straines at a gnat, and swallowes a Camel.

Fiftly, precise in the lesser, regardlesse of the waighti∣er points of duetie.

Sixtly, strict in vrging and obseruing mans traditi∣ons, desperately dissolute about Gods commande∣ments; holdes it the highest breach of dutie, to omit an humane ceremonie; tolerates, yea approues, yea countenanceth, yea legittimateth, wilfull rebellion a∣gainst the law of Godb I passe from this point with that saying of an auncient Father. Hypocrite, is it good to seeme good? then sure much better to be good: Is it euill to seeme euill? farre worse to be euill; therefore hypocrite, eyther be as thou showest, or else shew as thou art. And this remember, that how euer shewes may shadow thee from mens censure, it is truth onely, that shall steede thee at Gods iudgement seate.

Verse 3. And thinkest thou this, O thou man, that condemnest them which do such things, and doest the same, that thou shalt escape the iudge∣ment of God?

Verse 4. Or despisest thou the riches of his bounti∣fulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?

Verse 5. But thou after thine hardnesse, and heart that cannot repent, heapest vp as a treasure vn∣to thy selfe wrath against the day of wrath, and of the declaration of the iust iudgement of God.

THere followeth now a denunciation of certaine and most seuere iudge∣ment vpon those hypocrites, and is disposed very fitly into a Rhetoricall Dialogisme, and communication. Wherin first he preoccupates the foo∣lish thoughts of these hypocrites after resolues o•• the certaine issue, on this manner.

Tell me hypocrite, thinkest thou that when Gods iudgement is against all that doe such things, th••u shalt amongst all be exempted? or that thou shalt escape the iudgement of God? what a madnesse is this? when as other mens facts escape not thy censure, which art but a man, thou shouldest thinke thine own euill deeds should escape the iudgement of GOD; or how else? thinkest thou that because the Lord hath hitherto for∣borne thee, and heaped his blessings vpon thee, there∣fore he approues thy courses? and sends these as testi∣monies of thy righteousnesse? here see how ignorant∣ly thou abusest, and mistakest the end and vse of Gods

bountifulnesse; which tends indeede, to bring thee to repentance, no way eyther iustifieth thy courses, or se∣cures thee from future iudgement.

The resolution followes: well how euer it be, whe∣ther one or other, this I am sure of, thou by thy hard∣nesse and vnrepentant heart▪ heapest vp vnto thy selfe a treasure of wrath, against the day of wrath, &c. this the disposition of the Text; in the words may be obser∣ued: first, an expressing of a secure hypocrites thoughts, with a confutation of them annexed: secondly, a de∣nunciation of certaine and most heauie iudgement to be inflicted, the cause whereof is, first declared, hard∣nesse of heart, and impenitencie: secondly, the t••••e pointed at, in the day of wrath, &c.

Thinkest thou this that thou shalt escape? [Verse 3]

Where first note, [Obr] the fond perswasion of a foolish hypocrite, thinking that though all other mens sinnes be punished, yet he alone may escape Gods wrath: the Prophet Isay thus bringeth in these men triumphing; we haue made a Couenant with death, and with hell we are at agreement, though a scourge runne ouer, and passe through, it shall not come to vs; for wee haue made falshood our refuge, and vnder vanitie are wee hidc: so little thinke they of Gods impartial iustice, al-seeing prouidence, and vnresistible power.

And is not this the conceit of our owne people? [Application.] stil promising themselues impunitie, euen in those sinnes for which Gods wrath euen in this world lights on some of the children of disobedience? how many drunkards see we clothed with ragges? adulterers filled with rot∣tennesse, and brought to a morsell of bread? Robbers trussed at the gallowes? Vsurers plagued in their poste∣ritie, &c. and yet for all that, men liuing in the same sinnes, thinke they may escape the same iudgements of God. The heathen could say and truely, Rex Iupi∣ter

omnibus idem; and here the Apostle, with God their is no respect of persons.

A second fond thought of an hypocrite here menti∣oned, is this; that as he escapes mans iudgement, so he may Gods; and thinkes all well so man iustifie him, &c. But how vainely, the Apostle here shewes by their own fact; reasoning from the lesse to the greater, thou a man as another, iudgest the facts of others, and nothing can passe thy censure how then canst thou thinke that thou canst escape the strict censure, and iudgement of the Lord Almightie: Saint Iohns speech is not much vnlike, 1 Ioh. 3.20. Compare it.

[Verse 4] Or despisest thou, &c.

They are said to despise Gods bountie and patience, because they abused it to another ende, then it tended vnto: for whereas it was vouchsafed vnto them to bring them to amendment of life, they abused it, as an occasion to encourage them in their sinnes.

[Obser.] So vsuall is it with vngodly men, to abuse Gods goodnesse and patience to impenitencie: because sen∣tence is not executed speedily against an euill worke, therefore the heart of the children of men, is set in them to doe euilld: for hence they gather, as Atheists, that God regardeth not the things done on earth, and count hell and iudgement but a fablee, or else that their courses, though vngracious, are well pleasing to him, that thus multiplyeth his blessings vpon them in their prophanenesse.

[Application.] Now brethren, consider whether this practise of prophane men, be not euident among vs? marueilous hath God been in his mercies towards vs in this king∣dome; giuing peace within our walles, & plentiousnes within our palaces, our tennes haue chased our ene∣mies hundreds, our hundreds their thousands; hither∣to he hath made vs the head, and our enemies the

taile: defeating their policies, turning their mischiefes, deuised for vs, vpon their owne heads: multiplyed our kingdomes, encreased our friends; in a word, what could he haue done more for vs, that he hath not done? And what hath all this bounty of our gracious GOD wrought amongst vs, but euen a blessing of our selues in our wickednes, and an adding of drunkennesse to thirst; yea, with the wise this goeth for current, God hath blessed our gouerment with peace, &c. therefore amongst vs nothing needs reformation,

And for particulars, how often is the reason heard from them, thus and thus long haue I liued in this course (as Preachers say) of sinning, but I see not but God hath blessed mee as well as the precisest of them all, &c. Now vnderstand (ye vnwise among the peo∣ple) must all needs be well, because God forbeares to punish? or shall we therefore continue our sinnes, be∣cause God continues his mercy towards vs? God for∣bid. Other reasons there are of Gods bounty and pa∣tience; it may be for the greater good duties he hath winked at the lesse infirmitiesg: It may be the dressers of the barren figge tree, haue obtained respite of our cutting downeh: It may be sinnes, though haynous e∣nough amongst vs, haue not yet come to their full ripenessei: perhaps a remnant there was yet to be ga∣thered from amongst vs, &c. howsoeuer, this once I am sure of, Gods patient forbearance, and rich boun∣ty, are no arguments of mans innocencie, nor tend al∣wayes to countenance receiued courses, but to giue occasion to alter accustomed euils; and to shew Gods loathnesse to destroy, if man were not too loath to for∣goe his sinnes.

But what odious contempt of Gods grace is this, for a man to take occasion by Gods bountifulnesse to con∣tinue, and increase his sinne? In things of this life wee

hold it detestable, if a seruant should thus reason from his maisters bountie; he dealeth thus and thus liberally with me, hee hath aduanced me from nothing to this estate, wherein now I am, &c. therfore I care not how I prouoke him, &c. how vnworthy should we deeme him, to haue kindnes continued vnto him? Ioseph reasons contrarilyk, and yet how frequent are such reasoners from Gods mercie to our vnfaithfulnes? well this once I dare say, there cannot be a surer euidence of a grace∣lesse heart, then thus to abuse Gods louing kindnesse; and Gods children I know reason otherwisel, there is mercie with thee (saith Daui••) therefore shalt thou be feared; they feare the Lord and his goodnes; feare to offend him in regard of his goodnes: but let vs now see the attributes giuen to God, with their Epithete, as also the end of them.

[Obser.] The attributes are three: first, bountifulnesse; it is that holy inclination in the nature of God, to expose him∣selfe to the vse of his creatures, and to communicate his blessings vnto themm secondly, patience and forbea∣rance, wherby he tolerates the vngracious behauiour of men as it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, giuen vnto God, not vvith∣out some burthenn long suffering, whereby he defers the fiercenesse of his wrath, that it breake not out to our destruction: see examples in the olde worldo, in the Amoritesp, In Ierusalem, Mat. 23.37. in our owne kingdome.

The Epithete is riches of patience, &c. that is plen∣tifulnes, and abundance of bountyq, &c. plentious in goodnesse and truth.

Now brethren which is there of vs, that cannot from experience acknowledge this riches of Gods bountie, long suffering and patience? [Application.] and feelingly subscribe to that description the Lord makes of himselfer: The Lord, the Lord, strong, and mercifull, and gracious, slow

to anger, abundant in goodnesse and truth: whether wee respect his dealing with our Nation in common, or his gracious benificence and patience, vouchsafed to our particular selues: what Nation is there vnder heauen to whom the Lord hath come so neare, as he hath done to vs in all things that wee call vnto him for? what a long Iubile hath our land had? when as our neighbour Nations haue beene wearied with bloudy warres, and scarce receiued any other dewe then the bloud of the inhabitants. What plenty of all things? what liberty of the Gospel? notwithstanding, our many prouocations of the eyes of his glorie by our crying sinnes? Come to our personall kindnesses that we haue all tasted, and that long suffering and forbearance the Lord hath shewed vs; what a course of sinning ranne we along in before our calling? walking according to the course of the world, and after the Prince that ruleth in the Ayre, euen the spirit that now worketh in the children of disobediences. And who of vs can say, that the Lord hath been hastie? or extreame to marke, or punish our doings amisse? Now it were well with vs if the Lords rich bounty and forbearance had had that vse in vs, for which hee hath vouchsafed it vnto vs: see we what it is.

The end of it is (though prophane men through wilfull ignorance mistake it) to leade vs to repentance, and amendment of lifet: not as Epicures thinke, as if the Lord regarded not the euils done vpon earthu, or liked their wickednesvv or had forgotten the truth of his promise, as those mockers dreamex: but hereby to giue space of repentancey: and to allure to amend∣ment of lifea: as a kinde father deales with an vngraci∣ous childe, often admonishing, sometimes seasonablie correcting, sometimes vsing fatherly conniuence, ne∣uer neglecting supply of necessaries; yea, bountifully

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prouiding, and bestowing all fauours, in hope at length by kindnesse to ouercome, and make the heart melt for disobedience; with such cords of loue, doth our hea∣uenly father draw vs: Hos. 11.4.

[Ʋse 1] And happie wee if wee thus vse Gods bounty, and suffer our selues to be lead to repentance. Ioseph could make this vse of his masters bountieb; my master hath dealt thus kindly with me, committed all things to my trust, aduanced me to the highest dignitie, and a place of command in his family, kept nothing from me but thy self, his wife, how then can I commit this great wic∣kednesse? &c. why doe not wee reason thus from the rich kindnesse, and superabundant bountie of our gra∣cious God? and surely thus I presume Gods children reason. But to see the frowardnesse of prophane world∣lings, in turning the graces of God into wantonnessec: how often heare we this Apologie returned, when all other defences faile? God is mercifull, Christ dyed for vs, &c. But what? because God is mercifull, wilt thou be sinfull; because Christ died for thee, wilt thou by pro∣phanenesse crucifie him afresh? and tread vnder thy foote the bloud of the Testament, whereby thou wast sanctified? Oh, saith the Apostle, I beseech thee by the mercies of God, giue vp thy body a liuing sacrifice, ho∣ly, acceptable vnto Godd, & consider, that Christ dyed to redeeme thee from thy vaine conuersatione: and gaue himselfe for thee, to purge thee, to be of his pecu∣liar people, zealous of good workesf: and remember, what the prouerbe hath; Patientia laesafit furor: there is no wrath so iustly, or furiouslie outragious, as what [Ʋse 2] riseth from patience long and obstinately abused.

Now something else we may learne, from the riches of Gods patience, and long suffering: and that is, as good children, to t ead in the steps of our heauenly fa∣therg: and as our selues taste of Gods goodnesse to∣wards

vs, so to practise, the like towards our brethren: such effect hath the experimentall and feeling know∣ledge of God in all his; themselues are transformed into the same image of GOD, from glorie to glorie: therefore see how the Apostle vrgeth this to a Mini∣sterh; to beare and tolerate the euill men: prouing if God at any time, (marke that, at any time) will giue them repentance; and to all Christians, to beare each others burtheni: Beloued that hot-spur spirit, of cal∣ling for fire from heauen for euerie disobedience, wee know how it was reprouedk: and let vs euer haue an eye to the rich patience of our gracious God, prouo∣ked by vs euerie day; learne to tolerate the froward in∣firmities of our ignorant brethren with meekenes: in∣structing, rather then by rashnes of zeal reiecting them.

Now followeth the issue of this patience and boun∣tie of the Lord contemned; thou after the hardnesse and heart that cannot repent treasurest to thy selfe, &c.

The fruit and issue of this contemning Gods good∣nesse, and refusall to be lead thereby to repentance, [Obser.] is double; and the very thought thereof dreadfull.

First, in that hereby hardnes ouer-growes the heart, and casts it into an indisposition, and almost an impos∣sibilitie of repenting: wofull experience of many at this day shewes itl: and this befals vs partly through a na∣turall effect that sinne, especially custome of sinne hath: and it is well obserued by Diuines both Popish and Protestant, that euerie sinne hath in it, not onely ano∣mie and guilt, but brings with it maculam, a spot: that is, not onely a blemish to the soule, but as some inter∣pret, a stronger inclination to the practise of the same sinne, then was before in the soule: vse of swearing makes swearing habituall, and euery new oath is as oyle to the tongue, makes it more glib in the fleet vt∣terance of prophane oathes, and custome is turned

into an other nature: Ier. 13.23. partly, through spi∣rituall des••rtion, GOD is thereby prouoked to de∣priue vs of his grace, and giues vs vp to the power of Sathan, and swinge of our owne lusts. Rom. 1.24. Ezech. 24.13.

[Ʋse 1] Now brethren, I would to God these desperate da∣liers with the Lords rich mercy had grace to lay this to heart thos•• I meane, that throw off all exhortations to present repentance, with this, time enough yet, and re∣pent when we are olde, and that diuelish prouerbe, young Saints, olde diuels: a people rife in all places who as though they had repentance in a string, and could per∣forme it when please them, put off from day to day, age to age, till at length their case growes desperate; of youth they say, it must haue his swinge: when man∣age comes, marriage will bring staiednesse, &c. so still delaying from youth to man-age, from man-age to marriage, from marriage to olde age, from old age to dotage, from dotage to death, and from death to the Diuell; that is the end of most of them: In bodily dis∣eases we are wiser, and euer hold speediest cures safest, because by experience we see inueterate diseases, hauing gotten into the habite of the bodie, are seldome or ne∣uer remoued: how are wee not as wise for our soule, seeing as frequent experience hath taught, a blacke∣more may as soone change his skinne, and a leopard his spots, any thing throw off his nature, as a sinner accustomed to do euill, can learne to do wellm? marke how continuance in sinne hardens the heart, hardnesse brings indisposition to repentance; God iustly leauing them to perish in their filthinesse, that haue neglected the season of his gracious visitation; that one place, Ezech. 24.13. reade often and diligently, and know whose mouth hath spoken it, that no deceitfulnesse of sinne bewitch thee.

The Apostle vpon this ground aduiseth, that wee [Ʋse 2] should euery of vs, in a brotherly care each of other, dayly exhort one another, and while it is called today, least any of vs be hardened through the deceitfulnesse of sinnen: and though it be true, that ordinate chari∣tie begins at our selues, yet shall it be inordinate selfe∣loue, so to regard our owne, as to neglect our bro∣thers saluation: It was the Lords charge to his people, that they should help euen an enemies Asse lying vnder his burthen, and reduce his Oxe or Asse going astray: Hath God care of Oxen? or saith hee, it not altogether for our sakesp? surely hee that would haue vs bring back an Oxe from going astray, would hee not much more haue vs turne our brethren from going astray, and deliuer their soules from deathq? and if an Asse, ouerlade with his burthen, must be succoured, much more our brethren pressed with the burthen of their sinnes. It was a prophane speech of Cayn; Am I my brothers keeperr? surely the Lord hath made vs euery one keepers, and guardians each of other: per∣haps also with that fearefull mementos, that our life shall goe for their liues, if through our default they be lost: see Paules reasont, why this must be done day∣ly, and while it is called to day, least, &c.

Proceede wee now to the second fruit and issue of such delayes, and abusing of Gods grace to wanton∣nes, thou treasurest vp to thy selfe wrath, &c. The speech is metaphoricall, and may thus be vnfoulded; that as it is the course of the world, to lay vp for time to come that wealth whereof they haue no present vse; and still to be adding to their heape as meanes of increase are offred, so doth the man that abuseth Gods bountie and rich patience, by adding to his sinnes, adde to his owne vengeance, whereof though hee feele not the present smart, yet afterward he hath the full mea∣sure

thereof powred downe vpon him: if not in this life, yet in that day of wrath, and declaration of the iust iudgement of God; vnderstand this not of a sin∣ners intention, but of the euent.

[Obser.] Here then see a second mischiefe, issuing and en∣suing vpon contempt of Gods bountie, and increase of our sinnes; what brings it, but a heauier waight of vengeance vpon our selues, when the Lord begins to enter into iudgement with vs? The heathen man ex∣cellently expressed this, Lento gradu ad vindictum sui, &c. Gods wrath comes slowly to inflict vengeance, but makes amends for delay, with the waight of venge∣ance; slow hee is to wrath, but when hee comes hee payes home: wee foolishly flatter our selues in our wickednesse, because the Lord doth not presently strike vs; when all this while, the Lord is but fetching his blow, and the higher hee lifts, the heauier it lights. The Prophet Dauid hath excellently expressed this dealing of the Lord, in delaying his vengeanceu: where he compares the Lord to a man of Warre that meaning to make his sword drunke with the bloud of his enemies, takes sometime to scoure vp his sword, and to sharpen both edge and point, that it may pierce the better; to an Archer, that before hee goes out to strike his pray, first bends his bowe, makes rea∣die his arrowes, takes time to fit them to the string, and when he meanes not to misse his marke, holds vp long to the leuill, drawes farre, where hee meanes to pierce deepe: so is the Lord, while we thinke him negligent, but whetting his sword, that hee may wound the dee∣per; stands long at leuill, because he will certainely hit, and not misse; drawes farre, euen to the head, that his arrowes may pierce, euen through the thickest skinne & callum of the soule: many such like comparisons the scripture is full of, euidencing the point now in hand;

that though the Lord delay, yet he neglects not; and therefore delayes, that when he strikes, hee may pay home.

Oh consider this you that forget GOD, [Vse.] least hee teare you in peeces, and there be none to deliuer youvv: know, the long suffering of God brings saluationx, if thou haue grace to be led thereby to repentance; or otherwise heauier damnation, if thou abuse it to impe∣nitencie. Neuer did people taste more of Gods pati∣ence, and mercifull forbearance, then that of Israel: neuer any dranke deeper of the cup of his indignati∣on: witnesse those irreparable ruines of their Citie and Temple, and that horrible blindnesse whereinto they are iustly plunged: examples are infinite in this kind, and would God the desperate amongst vs had grace to consider it: But to heare the wretched resolutenes of hopelesse men, whose heart rules not? all is but dam∣nation; damned, they know they shall be, and as good take pleasure here, &c. Now had they eyes to see that which I perswade my selfe their hearts are sometimes affrighted to heare, what this is to be damned: could they thus speake, or practise? to be separate from God, and his Christ for euer, to be cast out to the diuell, and his Angels for euer, &c. Is this of so sleight regard? Againe, though it be true that damnation belongs to euerie impenitent sinner, yet are there degrees of tor∣ment in hell, proportioned to the number and mea∣sure of transgressions here committedy: and if they will needs to hell, whether the Lord will or noz, yet let them labour to abate something of the waight, and horrour of their vnspeakeable torments. The time of this vengeance followeth.

In the day of wrath.] Where might be obserued, [Obser.] that what sinnes escape here vnpunished, shall at that day receiue their full vengeance.

[Vse.] And let it stay vs from doubting of Gods care of things here donea, in respect of his long patience she∣wed on the wicked: though a sinner doe euill an hun∣dred times, and GOD prolongs his dayes; yet shall a day come when anguish and sorrow shal oppresse them that haue not feared before the Lord.

[Obser.] But further here note the Epithetes or titles giuen to that great day of the Lords iudgement; it is called first, a day of wrath: first, in respect of the wicked, to whom indeede it will proue a blacke day, and a day of terrour, though to Gods children it be a day of re∣d••mptionb: secondly, in opposition to the time of this life, that is indeed a time of grace, and a day of saluati∣on, wherein the Lord offers mercie and saluation to all those in the church, that will accept it, leauing no place for grace, though sought with teares, when once this season is ouer-slipt.

[Ʋse.] And let it teach vs, whiles the time of grace lasts, to labour for reconciliation with God: and now while the Lord will be entreated, to supplicate vnto our iudge: reading the places to this purposec, Mee thinkes I see the behauiour, and fruitlesse importunitie of these des∣pisers of Gods grace in these dayes of mercie; running, like men distraught, to the mountaines to fall on them, and the hilles to couer them, from the presence of the lambe, and him that sits vpon the Throne; beg∣ging and yelling with the voice of dragons for mer∣cie, mercie, Lord, Lord, open vnto vs, to a iudge in that day iustly inexorable, I say againe, iustly inexorable, as whose many louing inuitations by temporall mercies, earnest beseechings by his ministers to accept recon∣cilement often knockings at the doore of their con∣science by his spirit for entrance, they haue so scorne∣fully and proudly reiected. Oh that men would consi∣der, that one teare or sigh of a penitent heart, might

here more preuaile for attainement of mercie, then all their bitter and importunate yellings in that day of Gods wrath.

The second Epithete, here giuen to that great day of iudgement is this; it is called a day of declaration, [Obser.] or re∣uealing of the iust iudgement of God; that is to say, of Gods iust proceedings in adiudging some to life and saluation, others to easelesse and endles torments. This iudgement is here secretly passed in foro conscientiae, for both here doe Gods children receiue sentence of abso∣lution from sinne, in iustification and assurance of life eternall, giuen them by Gods spirit: and wicked men, here haue their wofull doome in their owne conscien∣cesd, but this iudgement is here secret, and the equitie thereof, not so sensibly perceiued: but at that day the Lord shall reueale, how iustly he hath accepted the one to saluation, reiected the other to damnation, when as by their workes, their faith, or infidelitie shall be dis∣couered.

So that we may here see, how friuolouslie vulgar Pa∣pists reason, in behalfe of their Purgatorie; [Vse.] if euerie soule, at death, goeth eyther to hell or heauen, and be placed in that state wherein it shall abide vnchangeably for euer, what needs a day of iudgement? Ans. though soules departing from the bodie, goe presently to their finall and vnchangeable eyther weale or woe, yet a ge∣nerall iudgement is needfull, for manifestation of Gods iust proceedings in this particular, and to vs secret iudgement, passed in mens consciences in this life, exe∣cuted on their soules immediatly vpon their death. But proceede wee in the next verse.

Verse 6. Who will reward euery man according to his workes.

HE hath immediately before, stiled the day of iudgement, a day of declaration of Gods iust iudgement, vt antea. Now here hee shewes a reason of that Epi∣thete, giuen to that day of reckoning; and withall more then intimates, how the Lord shall then declare the equitie of his iudge∣ment, here passed in our consciences, that is, by re∣warding euery man according to his workes, as the best euidences of faith or infidelitie; (as if he should say) and if ye demand how the Lord shall euidence the equitie of his secret proceedings, I answere; by re∣warding euery man according to his workes: which ge∣nerall is farther amplified by the specials. ver. 7.8.9.10.

In the words obserue these particulars, seruing to euidence the iustice of Gods iudgement: first, his fact, he shall reward; secondly, the obiect, euery man; thirdly, the rule, according to his workes; fourthly, the explana∣tion of this generall by particulars, ver. •• 7. &c.

Shall render or reward.] The vsuall collection of Pa∣pists from this place, and the like is; that therefore good workes of men iustified and in grace, are meritori∣ous causes of eternall life: reason because Paul testifi∣eth, that GOD shall reward, and that according to workes. Here therefore fitly offers it selfe to be discus∣sed, that large controuersie of the merit of good workes: in handling whereof this shall be the order: first, the state of the controuersie shall be explaned; secondly, the truth proued; thirdly, the contrarie argu∣ments answered.

The question then is this: whether the good works of Gods children, done in grace, doe truely merit at Gods hand euerlasting saluation? The summe of the aduersaries opinion is this, as the Councill of Trent hath expressed ite, that the good workes of a man iu∣stified, are so the gifts of God that they are withall, the good merits of the iustified man; and that a man iusti∣fied by the good workes done by him, through the grace of God, and merit of Christ, doth truely merit or deserue increase of grace, life eternall, and the at∣tainement of eternall life (if so be he die in grace) as al∣so encrease of glorie: our iudgement is this, that how∣soeuer good workes done in grace, are acceptable vn∣to God through Iesus Christf: and shall be by him re∣wardedg: yet that acceptance, and reward is not de∣serued by our workes, nor is there any worth or va∣lue in the best of our workes, for which wee may chal∣lenge eternall life; no nor any accesse of glorie at the hands of GOD: and this wee proue in this man∣ner.

First, for that the scripture teacheth euerie where, eternall life to be a free gift of graceh: and therefore not a reward due to the dignitie of our workes: for it is truely said, and agreeablie to the scripturei: non est quo gratia intret, vbi i••m meritum occupauit: there is no place for grace to enter, where merit pleades posses∣sion. To this argument Bellarmine, and the Rhemists in Rom. 6.23. thus answere, that eternall life is called grace, not because it is not the reward of merit, but for that we haue the merits themselues of grace. How fondly? for first, weigh the antithesis, how is death called the wages or stipend of sinne? is it not because it is giuen as a reward due to the merit of sinne? and how shall the Antithesis intended hold? except we say, that eternall life is giuen, not as wages due to the me∣rit

of sanctification, but as a gift giuen freely without the desert of our workes? secondly, I demand, is life e∣ternall, therefore onely called a free gift, for that the workes to which it is giuen, are from grace? and not ra∣ther because, as the workes, so the reward both come from free grace? for that wee doe good workes, wee haue it from grace; and that these workes, done in grace, haue a reward, it is also of the grace of the pro∣uiser: thirdly, if good workes be from grace, as the sole cause, then must the reward needs be of grace meerely.

Our second reason, is from the requisite conditions of meritorious good workes, which are these: first, a proportion betwixt the person meriting, and the per∣son of him, at whose hands we can merit; and in deed what obligation can there be wrought, by the worke of a creature, to binde the Creator to recompence? and it is truely said, that the obedience of Christ him∣selfe, could not haue merited at the hands of God, had hee not beene, in respect of his Diuine person equal vnto his Fatherk, and howsoeuer, if we had stoode in state of innocencie, and obedience, eternall glorie should haue beene recompenced vnto vs, yet could it not haue beene challenged, as due by merit, but as by Couenant and promise freely made by God.

Secondly, that they be done by persons free from sinne, Heb. 7.26.27.

Thirdly, that they be our owne, wrought by our owne strength, not by power ministred by him that rewardeth.

Fourthly, that they be more then dutie, Luke 17.9.10

Fiftly, that they be profitable vnto God.

Sixtly, that they be perfect. Gal. 3.10.

Seuenthly, primo aquabilio, that they be in some

sort proportionable vnto the reward.

Now then, first sith we are creatures; secondly, sin∣full creaturesl; thirdly, our workes not ours, but Godsm; fourthly, due debt, not supererogatedn; fiftly, stained with imperfectionso; sixtly, no way beneficiall vnto Godp; seauenthly, no way comparable vnto the glorie that shall be reuealedq, how shall wee say that they are, or can be meritorious, that is, such as by any value, or worth of them should binde the Lord to re∣compence them? especially with such a transcendent excellencie, and waight of glorie, as is that of the king∣dome of heauen? I might be infinite in this kinde, but abstaine purposely from prolixnie. Heare we now the reasons brought by our aduersaries to stablish the me∣rit of good workes, done in grace.

The Text now in hand, is as oft, as any alleadged; whence they must thus reason; if GOD shall reward euery man according to his workes, giuing to those which continue in well doing, eternall life, verse 7. then are good workes meritorious of eternall life; but the first is true, therefore the second also. Ans. The con∣sequence is not good; for though GOD giue eternall life, to those that continue in well doing, yet followes it not, that well doing deserues eternall life: neither doth this place intimate the cause for which eternall life is giuen, but the qualification of the persons that shall haue admittance into eternall life; which breefe answere well weighed, brings much light to the con∣trouersie; for indeed the question is not, whether men continuing in well doing shall haue eternall life; which we grant, but whether such as are saued, are saued for the merit of their well doing. And in this whole que∣stion, there is a double enquirie to be attended: first, of the subiect or persons, to whom eternall life is gi∣uen; as also of their qualification; to which the an∣swere

is that it is giuen to such as by faith are vnited vn∣to Christ, and bring forth the fruits of faith, holy o∣bedience: secondly, of the cause for which it is giuen; to which the scripture neuer makes other answere then this, for the merits and obedience of Iesus Christ ap∣prehended by faith. Workes are Regula retributions••, non causa mercedis: and if in any place, there be any thing said to the contrarie, it is spoken according to the tenour of the legall couenant; not after that coue∣nant of grace which is made with vs in the Gospell; where the condition is altered: for whereas the Coue∣nant of workes runnes thus; doe this and liue; the Co∣uenant of grace hath this condition, beleeue and thou shalt be saued: Instance. But in the giuing of eternall life, according to the Couenant of the Gospell, saluation is said to be giuen according to workes; as here. Ans. True, according to workes as testimonies of Faith, not for workes as causes of saluation; and in a word, that we may see this answere to fit this place, consider the drift of the Apostle, in alleadging this prouerbiall sen∣tence, as I may terme it: hee had called the day of iudgement, a day of declaration of the iust iudgement of God; and in these words renders a reason of that ap∣pellation; and shewes withall, how the Lord shall de∣clare the equitie of his proceedings, in accepting some to saluation, reiecting others to damnation: the Lord shall declare his iustice and equitie hereby; by giuing to euery man according to his workes, as the best meanes to declare the truth of faith, hidden in the heart, and the certainest euidences of infidelitie lurking in hypocrites.

But let vs heare what they obiect further, against this exposition, labouring to proue, that saluation is giuen according to workes, not onely as testimonies of Faith, but as causes of eternall life. Obiect. The scrip∣ture

testifieth that the heauenly reward is giuen accor∣ding to the measure and proportion of workes and la∣bour; therefore good workes deserue euerlasting sal∣uation: and eternall life is giuen not onely according to workes as testimonies, and fruits of faith, but for workes as causes of saluation. Ans. To omit that the places alleadged to this purpose, are for the most part impertinent to the purpose, I answere, that the scrip∣ture, where it speakes of proportioning glorie to our labour, meanes it not of the substance of eternall life simply: how then? Ans. Themselues haue a distincti∣on fit for this purpose; for thus they distinguish of e∣ternall glorie, th••t it is eyther essentiall, or accidentall; the first they call Auream, the crowne; the second Au∣reolum the crownet: that is, an emminence of glorie greater then other, according to the excellencie, and measure of their workes.

Now for the substance of eternal happinesse it comes vnto vs as an inheritance, and by right of Adoption in Christ, or if by purchase, rather Christs then oursr: but for the measure of glorie it is indeed proportioned to the measure of sanctification, and obedience here per∣formed; yet not so, as if the best measure or degree of glorie, were deserued by the greatest measure of obe∣diences: but onely for the promise and bounty of our heauenly Father; and our Diuines in this controuer∣sie, to shew that this proportion of glorie, ariseth not from any proportionable worth of our labours, vse this similitude: as if some wealthy king, should out of his bountie to some choise of his subiects, whom in his loue he meaneth to aduance aboue others, propound ten seuerall prises, the least of them equalling the va∣lue of a kingdome; on these tearmes, that he that comes first to the goale, should haue the greatest, he that seconds him the second, and so in order; the

race being ended, the seuerall rewards are, and may be said to be giuen according to their running, and pro∣portion of speed therein, and yet it were fondly con∣cluded, that they by their running deserue such re∣wards, &c so the application is easie.

[Obiection.] But yet they obiect on this manner; if good workes be in the day of retribution respected onely as testi∣monies of faith, not as causes meritorious of saluation, then must it follow, that sinnes also are regarded onely as signes of infidelitie, not as causes of damnation, but the Apostle, in this and the like scriptures, alleadgeth sinnes, not only as signes of infidelitie, but as effectuall causes of damnation, Ergo, &c. Ans. Some Diuines graunt the consequence, and deny the assumption, yeelding, that in these scriptures no more is affirmed, then that euill workes are the rule, not the cause of damnation: not but that sins are also causes effectuall of damnation, as other scriptures teach plentifully, but that this is all, that these scriptures affirme; yea & some haue gone so farre, (prestent ipsi) as to say, that infideli∣tie onely damnes; which they thus explane, desiring to be vnderstood, as speaking of the euent, not of the na∣turall desert of other sinnes.

And as they explane themselues, their words haue some truth, though perhaps impertinent to the argu∣ment in hand; for it is true, that there is no sinne, in the euent, seuering from saluation but what is not re∣pented of, and for pardon whereof, the committer hath not apprehended satisfaction in Christ; it being the Lords promise, that the sinnes of a beleeuing penitent, shall be all pardonable vnto him. But secondly, I an∣swere, by denying the sequell; and that, partly in respect of the great desparitie betweene the two; partly also by explanation of the Apostle; good works are respected onely as testimonies of faith, not as causes deseruing

saluation: because indeed they are signes of faith, and by reason of their imperfection, can be no meriting causes of saluation; euill workes are regarded both as signes of infidelitie, and as causes of damnation; hauing in them a nature to deserue endlesse torment, being committed against an endlesse maiestie: And this is the same, that the Apostle teacheth, Rom. 6.21.22.23. where hauing proposed the contrarie issues of sinne, and Gods seruice; of sinne, shame and death; of obedi∣ence, holinesse and saluation: ver••e 23. as it were pur∣posely to cut off all such reasonings from paritie, thus concludes; the wages o•• sinne is d ath: but eternall li••e is the gift of God: as if hee should say, though it b•• true, that death followes sinne, and life holinesse, yet follow they not from like principles: for death fol∣lowes sinne, as a deserued stipend; life holinesse as a free gift of God, in respect of his promise; and of the first obiection thus farre: in the rest I will be more breefe.

Their second reason is drawne from those places, where eternall life is called a rewardt: Ans. First, that it is so called not properly, but by Analogie: because as wages followes worke; so life eternall holinesse: hence called the ende properlieu: therefore also the terme sometimes put to signifie any free blessing giuen of bounty, without respect to meritvv: secondly, there∣fore the Apostle makes a double kinde of reward; one properlie so called, another analogicallx, besides that the place cited, speakes rather of accidentall, then of essentiall glorie.

Their third reason, from those scriptures that testifie life eternall to be so giuen to good workes, that the workes are said to be the reason why eternall life is gi∣uen, as Mat. 25.34.35.

Ans. Who knowes not but these coniunctions

(for) &c. serue to intimate any argument, as well as the cause: Ex. If I should thus say, Sommer is neere, for the figgetree sprowteth: the tree is good, for it beares good fruit; who sees not but my (for) shewes rather the effect, then the cause? secondly, these words seeme to be a reason, not so much of their admission, as of the cause of their admission into life eternall: the kingdome is prepared for you; for you haue shewen by workes, that you were chosen to life: so that which is obiected from paritie of Reason, in the first contrarie, see the answere to the first obiection.

Fourth reason, from those places where reward is said to be rendered to good works of iustice, as 2 Thes. 1.7. 2 Tim. 4.8.

Ans. Iustice of God sometimes signifies the truth of God, and his fidelitie in performing promisey: and so in iustice, that is, in respect of the promise of God, and his truth therein, reward is rendered to our labours: and if in any other scripture saluation is said to be giuen as of iustice, it hath relation to the merit of Christ, not to any desert of our owne.

Fift reason, from these scriptures wherein is mention made of our worthines, 2 Thes. 1.5. Luk. 20.35. Apoc. 3.4.

Ans. Neither these, nor any other scripture speakes of any worthinesse of vs before God, by reason of our workes; but how worthy? first, by acceptation in res∣pect of Christs worthinesse imputed vnto vs: secondly, comparatiuely vnto men, that haue neglected holi∣nesse, and withdrawne themselues from the crosse; o∣ther reasons will be more fitly answered in their seuerall places, and of this question thus farre: other particu∣lars of this verse will be best explaned in the explicati∣on annexed by the Apostle.

Verse 7. That is, to them which through patience in well doing seeke glorie, and honour, and im∣mortalitie, eternall life.

Verse 8. But vnto them that are contentious and disobey the truth, and obey vnrighteousnes, shall be indignation and wrath.

Verse 9. Tribulation and anguish shall be vpon the soule of euery man that doeth euill: of the Iew first, and also of the Grecian.

Verse 10. But to euery man that doth good, shall be glorie, and honour, and peace, to the Iew first, and also to the Grecian.

IN these verses the Apostle drawes out into particulars, that which hee hath summarily set downe in the former. Now whether these sentences be legall, or euangeli∣call it matters not much to en∣quire; for rightly explaned, they haue their truth in the Gospel; their drift is to proue by particulars, the generall before laid downe: God shall giue euery man according to the qualitie of his workes continuers in well doing, shall haue life eternall, men ob∣stinate in euill doing, indignation and wrath. Hence might be obserued, what before was touched, that the rule of recompence are the workes of men; they are Regula, though in good workes, not causa, vt supra: Reason also was before giuen; because the end of the last iudgement, being to iustifie vnto the very wicked, both men and Angels, the equitie of Gods secret iudge∣ment, workes seeme the best outward euidences of faith, and infidelitie.

To them which by continuance, &c.] Wherein are two things: first, how they are qualified that are ad∣mitted to life eternall: they are such as continue, &c. secondly, the blessed issue of a man thus qualified; life eternall.

[Obser.] Now whereas the heyres of life eternall must thus be qualified, wee may collect, the necessitie of good workes to the attainment of saluation, such and so ab∣solute, as who so wants them shall neuer be sauedz: vnderstand it of growen men, that haue opportunitie: and thus farre Papists and wee agree: the question be∣tweene vs, is, how they are necessarie; whether necessi∣tate causae, or necessitate presentiae, that is, whether as cau∣ses procuring by their merit saluation, or as antece∣dents onely, and as it were dispositions in the subiect, which if they were absent, life eternall should not be giuen. The former is that which Papists defend, and wee haue before confuted: the latter we acknowledge, God hauing required them, first, as testimonies of thankefulnes, for the grace of redemptiona: second∣ly, as euidences of faith, to the stopping of all slaunde∣rous mouthesb: thirdly, as meanes to draw others to Christ, by our vertuous examplec: in a word, accor∣ding to that olde saying of Bernard, as via regni, not as causa regnandi: as the way to the kingdome, not as causes of raigning.

[Ʋse 1] The more to blame are Papists, so falsely to slander vs and our doctrine, as enemies of good workes, which wee euer call for in the life of a Christian, though we exclude them from power of iustifying: yea and as our Sauiour, so we teach, that except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees, our good workes the workes of Papists; wee shall ne∣uer enter into the kingdome of heauen: and as this a doctrine tending to liberty? or enemie to good works?

yes, (say they) for except men be perswaded, that they shall by their good workes deserue heauen, they will neuer be drawne to good workes. No? is it not a sufficient spurre to obedience, that God hath so freely chosen vs to saluation, redeemed vs by his sons bloud, promised a glorious recompence to be giuen of grace, except they may also merit it at the hands of God? such mercenarie obedience beseemes slaues, not sonnes; such thoughts of pride, what shew they but a loathnes to be beholding to the Lord for saluation? as if they would none but what they pay for.

Come wee now from their slaunders, to our peo∣ples [Ʋse 2] negligence; whose hypocrisie hath brought that staine of solifidians, vpon our doctrine of iustificati∣on by faith onely: a company of such hypocrites in the Church of GOD: and what maruell? (when Saul also was amongst the Prophets, and Iudas numbred with the twelue?) that professing to know GOD, and beleeue in Iesus Christ, in their workes denie him; so abhominable, disobedient, and to euerie good worke reprobated; faith onely iustifies, what neede good workes? surely to iustifie thee they are neede∣lesse, and fruitlesse; but to approue thy iustification to thy selfe and others, good workes are needfulle: if a man say he hath faith, and hath no workes, can that faith saue him? Consider the Saints of God, and see whether faith that iustified them before God, was not fruitfull also by good workes amongst menf: Abra∣hams faith, was it not a working faith? Rahabs faith, was it not a working faith? and surely, what euer men talk of their good faith to God, if thy want good workes of obedience to God, and loue to men, they confute by their life, what they professe with their tongue.

And therefore, let vs all that haue by grace re∣ceiued [Ʋse 3] to beleeue in GOD; be carefull to shew forth

good workes; that wee be not vnfruitfullg: It is an holy truth, that fire and water may as well agree, as faith and workes concurre in the act of iustifying; and as easily may heate be seuered from fire, or light from the sunne, as good workes from faith in the life of him that is iustifiedh. Their vses might at large be showne, but that I see still the vo∣lume grower greater, then mine opinion: they serue to assure vs of our election, and callingi: secondly, to adorne the doctrine of our GOD and Sauiourk: thirdly, to stop the blasphemous mouthes of the faithlessel: fourthly, to winne euen aliens to the truth, &c.

[Obser.] I might here also note the necessitie of perseue∣rance in holy obedience; yea, though persecutions arise, to this end that wee may enioy saluation; how often is that iterated by our Sauiour? hee that con∣tinues to the end, it is hee that shall be saued; againe, be faithfull vnto death, and I will giue thee the crowne of lifem: and if any man withdraw himselfe, my soule shall haue no pleasure in him, Heb. 10.38.

[Vse.] And would to GOD those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diary dewy Christians, whose goodnesse is dissipate as soone as euer the sunne beholds it, would conscionablie remember itn: to desist from good beginnings, is farre worse then neuer to haue begunneo: they loose what they wrought; and what euer they haue done, is in vaine vnto them, Gal. 3.4.

[Obser.] Seeke glorie and honour.] So then the obseruation hence is easie, that it is lawfull in obedience to haue respect to the ende of obedience, as a motiue stirring vp to all holy dutiesp: neither is it for nothing, that it pleaseth the Lord to propound it in the promise, to the end to quicken our dulnes, &c.

[Vse.] And it is but a slanderous cauil that Papists haue

against vs when they affirme vs to teach, that it is vn∣lawfull f•••• vs to wo••ke intuitu mercedis: this in deede wee teach, that our principall end and motiue, ought not to be the reward, but Gods glorie. Reasons, for this were to subordinate the Creator to the creature, and to seeke to our selues: secondly that though there were no reward, or happinesse promised, yet ought wee to performe dueties enioyned: for the princi∣pall motiues to all obedience, ought to be: first con∣science of dutie: secondly, loue of Gods maiesty: third∣ly, zeale of his glorie.

Eternall life, glorie, honour, peace, &c.] This is the issue, and end of obedienceq: of which blessed issue to speake as it deserues, what tongue of men or An∣gels is abler? a little part of it here obtained, how passeth it all vnderstandings? and vvho can vt∣ter the sweetnesse of that peace of conscience, and spi∣rituall reioycing in GOD, which himselfe hath ta∣sted? but sure, if the beginning be so sweet, what shall the fulnesse be? What delight is it to a Christian soule, in this Tabernacle of the bodie, but euen, as in a glasse, to behold the face of GOD manifested in Ie∣sus Christ? how glads it a child of GOD, when hee can but in the least measure, maister his corruptions? and how ioyfull, when hee hath occasion to mani∣fest the sinceritie of his affectionate loue to his ma∣ker and redeemer? &c. which graces when they shall be perfected, and wee freed from all grieuances in∣ward and outward, what accesse (imagine wee) shall come to our happinesse? note what the Scripture speakes to set out the excellencie of this happie estate; first, by perfection: secondly, varietie: thirdly, perpe∣tuitie of all good things: fourthly, by absence of all things that can in the least measure impeach our hap∣pinesse.

[Vse 1] Where are they then? that cry out, it is in vaine to serue God, and vnprofitable to keepe his commande∣mentst? Oh, had they euer but tasted the sweet com∣forts, that are in the very workes of religion, and that heauen vpon earth, the feast of a good conscience, could they thus speake? or if the Lord vvould set them as hee did Moses, vpon some Neboth, to behold but the face of the heauenly Canaan, how would it rauish their thoughts and affections; and make them say there were no life to the life of a Christian, that here hath the first fruits, and vpon certaine e∣uidences, expecteth the full haruest of happinesse.

[Vse 2] And let it be our comfort amidst all the discou∣ragements of this life; that wee know, that vvhen once the earthly tabernacle of this bodie is dissolued, wee haue a building of God, not made with hands, but eternall in the heauens, 2 Cor. 5.1.

Verse 8. But vnto them that are contentious and disobey the truth, and obey vnrighteousnes, shall be indignation and wrath.

Verse 9. Tribulation and anguish shall be vpon the soule of euery man that doeth euill: of the Iew first, and also of the Grecian.

Verse 10. But to euery man that doth good, shall be glorie, and honour, and peace, to the Iew first, and also to the Grecian.

SEe we now the contrarie qualitie, and issue of an obstinate sinner; his de∣scription is first to be considered, then his issue.

They are set out by foure proper∣ties: first, contentious: secondly, [Obser.] dis∣obaying the truth: thirdly, obaying vnrighteousnesse, fourthly, working euill, and exercising it as it were a trade.

Now contentions they are called especially in re∣spect of their vaine iangling against Gods truth, as vnwilling to let the light therof shine to their heartsu: and this humour of wrangling, this spirit of contra∣diction, ariseth, first, partly from that naturall enmi∣tie that is betwixt carnall wisedome, and that of Gods spiritvv: secondly, partly from vaine gloriex: whiles they hold it a point of wit, to be able to reason against the plainest truthes: and thirdly, from an euill consci∣ence, desirous to maintaine peace in euill, which know∣ledge and yeelding to the truth cannot but disturbe, Ioh. 3.20.

Now if there be any truth so clearely euidenced, that they cannot but acknowledge it, yet in this second

they shew their rotten harts: they yeeld no obedience theretoy: and this is the diuels policie, if hee cannot blind the eyes of the vnderstanding, that the light of the glorious Gospell of Iesus Christ may not shine vn∣to themz, if that succeede not, yet labours he to keep in wilfull disobediencea: but which yet increaseth their wickednesse, they not onely withhold obedience from the truth, but willingly yeeld obedience to vnrighte∣ousnesseb: seruants of corruptionc: obay sinne in the lusts thereof; sinne sitting in their hearts, as the Cen∣turion in his house, bidding one goe, and hee runnes; another come and he comes.

To which adde the last, and you shall haue a wicked carnall man in his coulours: he is ordinarie in the com∣mitting of sinne, that is his traded: as the fountaine casteth out her waters, so they their malice: how eui∣dent those notes of vnreformed, and damnable sin∣ners are amongst vs, it were long to speake, and is dole∣ful to consider. This onely let all such wrangling, re∣bellious workers of wickednesse consider, their pre∣sent estate and future miserie; that if it be possible, they may rid themselues out of the snare of the diuell, of whom they are taken, to doe his wil; surely, saith Iames the wisedome that is from aboue is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉e, and as it is saidf, that Kings should not open their mouths against Christ, so is it true of all Gods children, they labour to captiuate euerie thought to the obedience of Christg, and though they faile in many particulars through frailtie, yet this they can say; sinne raignes not in themh; neither walke they after the flesh, but after the spirit, Rom. 8.1.

Well, see we secondly the end, issue, and iust recom∣pence of such obstinate sinners.

To such shall be indignation, and wrath, tribulation and anguish.

Note here how thicke the Apostle lets come on with vengeanee against such sinners; [Obser.] not content with once naming, or denouncing Gods wrath, hee iterates it in a Rhetoricall exaggeration; reade the Text; com∣pare also, Psal. 11.6. Mar. 9.43.45. such changes and armies of sorrowes hath the Lord prouided for all the vngodly. Reasons thereof seeme these, first, to teach that no sinne is little: secondly, to rowse vs to conside∣ration of our naturall miserie, and to melt our heartsi: thirdly, that wee might hunger and thirst after recon∣ciliation by Christk: fourthly, to deter vs from practise of sinne.

Now hence let vs learne, rightly to poyse the waight of our sinnes, in the balance of the sanctuarie: and by the fearefull issue and afterclaps that they bring, iudge how haynous they are in the sight of GOD: can wee thinke them little, that prouoke the fierie, and furi∣ous wrath of the Lord? or that cast vs into such into∣lerable anguish and tribulation? it is the folly of carnall men, euer to little their sinnes: because commonly they measure them by the smalnesse of the matter wherein they offend: a little recreation on the saboth, &c. Now brethren know wee, that sinnes are to be esteemed ra∣ther thus; by the measure of malice in the heart, from which they proceede, then by the small matter where∣in we offendl: a small matter it seemes, to gather a few stickes vpon the sabboth; but yet the presumptu∣ousnes of the offender made it great in the eyes of God: secondly, by the greatnesse of the person whom wee offend, that is, the maiestie of God: thirdly, the price of the Ransome; the bloud of God himselfem: fourth∣ly, the waight of vengeance, whereinto they plunge vs: yea, and marke, how the smalnesse of the matter may aggrauate the sinne; for how great contempt of Gods maiestie shewes it? when for a trifle, a man will incurre

his displeasure; to transgresse for a peece of bread, as the iust man speakes.

[Ʋse 2] And this should be as a bridle vnto vs, to restraine vs from sinning against the maiestie of God, who shall dwell with continuall burnings? or who can beare the fierie wrath of the Lord? Nahu. 1.2.3.4 &c.

[Obser.] It may not be omitted, that the Apostle iterates the denunciation of Gods vengeance to our transgressions: and such repetitions are neuer idle in the scripture, but as Ioseph speakes of Pharaohs dreames, they are dou∣bled, because the thing is decreed with God, and the Lord hastens to performe it, Gen. 41.32.

[Ʋse 3] And would God this perswasion of the certaintie, and speedie execution of threatned vengeance, could sinke into our hearts: but how seeme we vnto our people to mocke, when we presse these thingsn? and how doth euery man almost, blesse himselfe in his wickednesse? perswading himselfe, that he may haue peace, though he walke after the stubbornnesse of his owne hearto: and euer we think our maister delayes his commingp: Oh, saith the Apostle, be not deceiued; no whoremon∣ger, drunkard, &c. hath any inheritance in the king∣dome of Godq: and let no man deceiue you with vaine words; for such things sake, commeth the vvrath of God vpon the children of disobediencer. And thus much of this period.

Verse 11. For there is no respect of persons with God.

NOw followes a reason, prouing the Lords impartialitie, both in mercie and iudgement: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether Iew or Gentile, it matters not, if they obay, they shall liue, if they be rebel∣lious, they shall perish. Reason, from the propertie of the Lord; with God there is no respect of persons; explained, verse 12. especially in that part that respects punishment.

It may be demanded, [Explanation.] what it is to respect or ac∣cept persons? Ans. By person or face, as some reade agreeably to the phrase of scripture, wee must here vn∣derstand, not simply men themselues, but their out∣ward condition, and qualitie, as countrey, sexe, wealth, pouertie, friendship, enmitie, and whatsoeuer outward thing impertinent to the cause: to accept or respect persons, is, when a man is moued to reward or punish, onely by these and the like outward circumstances, so that the meaning, as I take it is this: that the Lord, in his iudgement, respects no man according to his outward condition, or state; as nation, parentage, pouertie, wealth, &c. But whosoeuer hee is, Iew or Gentile, male or female, poore or rich, bond or free, that feareth God and worketh righteousnesse is accep∣ted with hims: and whosoeuer workes euill, is with∣out partialitie punished, Iob. 34.19.

Now the vsuall inference of Papists hence is this, that therefore there is no such absolute decree of ele∣ction or reprobation as wee teach; whereby the Lord

chuseth one to saluation, and refuseth another, of his meere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and free power and right he hath ouer all, but that the decree is respectiue, to different beha∣uiours foreseene: Reason, otherwise God shall be a re∣specter of persons. Ans. It followes not: for though herein vnequall things be giuen to equall persons, yet is not the Lord moued hereto with any externall cir∣cumstances, such as before are mentioned: second∣ly, it is a sound rule, that schoole-men giue, that in gratuitis acception of persons hath no place; neither is hee guiltie of accepting mens persons, which prefers one before another, in things which dutie bindes not to giue: acception of persons is opposed to iustice, and hath place onely in things giuen as of debt. Exemp. that God giues grace to one sinner by calling, denies grace to another, here is no acception of persons; for God is not bound to giue to eyther, but of free mer∣cie and grace giues to one, what hee iustly denies to another, being bound to neithert: this easily applyed to the purpose.

Hauing thus cleared the meaning of the text, see it verified in the Lords owne practise; the Lazars po∣uertie hindered not his saluation; neither the rich mans pompe free him from damnationv: It was no impeachment to Cornelius that he was a Gentile, nor immunitie to any, that hee was a Iewe; Saules scep∣ter was no shelter from Gods wrath, nor Dauids sheep∣hooke an hold-backe from Gods blessings: Esaus eldership remoued not Gods hate, nor Iacobs minori∣tie hinder his loue, &c. What needs more words? sith the Apostle pleaseth to instance in one part, fol∣low wee his steps, and tell mee who euer perished in obedience, or prospered in rebellion? God spared not the Angels for their excellencie, nor the olde world for their multitude, nor Ierusalem for faire buildings,

nor Saul for his personage, nor Absolon for his beau∣tie, nor Sodome for her fatnesse; but all these perished equally for disobedience.

And what may this teach vs? first comfort in our [Ʋse 1] meane if wee be such as feare GODvv: it is not en∣quired how wealthy or honourable, how olde or young, how learned or vnlearned, but how obedi∣ent, &c.

Terrour in euill doing, and filiall feare in all our [Ʋse 2] carriage, what euer our personall qualities arex: it is not Gentrie, nor Lordship, nor kingdome, that can steede thee, if thou be a transgressory: GOD accep∣teth not the person of Princes, nor regardeth the rich more then the poore, seeing they are all the worke of his hands: Now Lord, that we could thus perswade our selues: and that wee could euer consi∣der, how impartiall a iudge wee shall all one day stand beforez: that Princes could thus thinke their swearing, epicurisme, whoredome, sabbath breaking, &c. layes equall guilt vpon them, as vpon others, if not greater, because exemplarie, &c. but what times are we fallen into? wherein greatnesse and smalnesse, riches and pouertie, profession and Atheisme, are made so many exemptions from obedience, and taken as dispensations for wilfull transgressions: the poore man thinkes his pouertie will excuse his pilfering; the rich, that riches shall beare out his oppression, &c. Now had wee grace to remember that great day, when wee shall stand before GOD, stript of all our perso∣nall qualities, and regarded onely according to our workes, how much of this libertisme would be abated? But let vs see other vses.

Thirdly, we are here taught, to imitate the example [Ʋse 3] of this great iudge in all estates and conditions, where∣in the Lord hath placed vs; and you shall obserue

this dutie pressed by the Scriptures, to euerie estate and cond••tion of men; to Iudges and Magistratesa; you shall haue no respect of persons in iudgement, but shall heare the small, as well as the great, not feare the face of the mightie, nor esteeme a poore man in his causeb: not fauour the person of the poore, nor honour the person of the mightyc: and would God we had not iust cause to complaine of our lawes, in respect of their execution, as Anacharsis did of those of the Scythians; that they were like Spyders webbes, the great flyes breake through, and the smaller onely are holden.

Secondly, to Ministers vrged with straite charge and adiurationd: that they thus walke as in all parts of their ministerie, so especially in reproofe of sinnes; obseruing these things without preferring one before another, and doe nothing partially.

Thirdly, to common Christians, that they haue not the faith of GOD in respect of personse: &c. Where the forme of such regard to persons is expres∣sed, and reasons of dehortation giuen; first, God hath chosen: secondly, rich in faith: thirdly, heyres of the kingdome; fourthly contrarie is sinne. But hereof thus farre.

Verse 12. For as many as haue sinned without the Law, shall perish also without the Law: and as many as haue sinned in the Law, shall be iudged by the Law.

NOw followeth the proofe, and expla∣nation of what was generally pro∣pounded.

They that sinned without the Law, &c. This seemes a paradoxe; no Law and yet transgressionf? and euery sinne is an anomie, the breach of some Lawg: Ans. It is true, where there is no law at all, there can be no transgressi∣on; but of lawes of God wee may thus distinguish, ac∣cording to the different manner of their deliuerie; there is a law written, and there is the law vnwritten: which commonly we call, the law of Nature: written in euerie mans heart: they differ not in substance, but in circumstance touching manner of deliuerie. The meaning of the words then is this, they that sinned with∣out the law written, shall perish without the law written, that is, without imputation of the writing of the law; that shall lay no more guilt or aggrauation on their consci∣ences, in as much as the Lord vouchsafed not that mer∣cie vnto them; neither requires more of any, then hee committed vnto them: but see wee the obseruati∣ons.

First, hence it is easily collected, that euen such as sinne of inuincible ignorance, [Obser.] in respect of the scrip∣ture, are for their sinnes culpable of damnation, Luke 12.47.48.

Reasons: first, God made man righteoush: second∣ly, amongst no people leaues himselfe without testi∣moniei:

hauing laid open before euerie mans eyes, the great booke of his creaturesk, and giuen them Reason, and vnderstanding, whereby, in discourse, they may arise from the creatures to the Creatorl, euen in things knowne naturally, there is in all, eyther ma∣litious corruptionm; or wilfull omission, Rom. 1.21.

[Vse.] Whence it is as easily inferred, that the plea of ig∣noramus, will not serue turne at the day of reckoning and accounts; especially for vs in the Church, to whom the law written hath been committed: surely, if any should be excused for ignorance, it should be the Gen∣tiles: and euen they sinning, perish: and yet, euen this the best pillar of hope and confidence, our poore peo∣ple haue; and heare what a company of Figge leaues they haue sowed together, to hide this their nakednes: first, one saith he hath that knowledge that GOD hath giuen him: Ans. Not so: for hee gaue thee more in Adamn: secondly, Gods gifts are to be measu∣red, according to the meanes vouchsafed: and meanes plentifull haue been granted vnto our people, which if we refuse to make vse of, we cannot blame God for not giuing, but our selues, for not receiuing what the Lord tendered vnto vs.

A second, pretends multiplicitie of worldly businesses, Ans. See Luke 14.18. Mat. 6.33. Pro. 8.18.

A third, not booke-learnd: Ans. First, the booke of the creatures lyeth open: secondly, the fault thine owne: thirdly, euen without booke-learning, may a comfortable measure of knowledge be attained by attendance to the publike ministerie, conference, prayer, &c.

A fourth, obscuritie of Scriptures; which yet are plaine: first, in things necessarie: secondly, to Gods chil∣dreno: thirdly, hauing will to vnderstandp: fourth∣y, and vsing the helpes the Lord hath prouided,

Ier. 3.15. Mal. 2 7. Ephes 4.11.12.13.

A 〈◊〉〈◊〉 that their guides shall answere for them. Ans. Not if they haue beene skilfull, and industriousq, se∣condly, if blind or malicious seducers, they shall pe∣rish with thee but not without thee. Mat. 15.14.

Reasons de••••ading ignorance: first, that none ex∣cuseth, no not inuinc••ble whollyr: secondly, no seruice done in ignorance, pleaseth God, thou••h done in grea∣test heate of deuotions: thirdly, ignorance makes vas∣sals of Sathant: fourthly, excludes from saluation, Ioh. 17.3. 2 Thes. 1.8.

Shall peri••h without the law.] That is vvithout imputation of the breach of the law as it vvas writ∣ten.

Now here it may be demanded, whether the breach of the whole Morall law, shall not be imputed to the Nations, to whom it was not committed in writing? but onely the breach of so much as was knowne vnto them by that diuine light, that remained to them af∣er the fall? Ans. I take it yes; that euerie breach of euerie Morall precept, is imputable to euerie child of Adam, Reason, because wee were all created in him righteousu, and had by creation the knowledge of the whole law Morall, Col 3.10.

It may againe be demanded, whether infidelitie in respect of the Gospell, shall be imputed to the Gen∣tiles, vnto whom it was not reuealed? Ans. I thinke no; because, that is no doctrine knowne by nature, neither had Adam the knowledge thereof reuealed vnto him; but by especiall grace, after the fall, when he stood in esteeme of a priuate person.

And they that sinned in the Law.] That is, the Iewes to whom the perfect Doctrine of the law was renewed in writing shall be iudged by the law, &c. quatenus, it was written, and redeliuered vnto them.

[Obser.] Now these two positions compared, afford this ob∣seruation: that where are lesse meanes, shall be lighter vengeance, where greater meanes of knowledge and o∣bedience, heauier damn••tion for transgressionvv: easi∣er for Tyrians, and Sydonyans, Sodomites, and Go∣morheans, then for the people of Capernaum, Cora∣zin and Bethsaida. Reason, because to them fewer, to these greater meanes of repentance vouchsafed.

Meanes are of two sorts; first, out••ard, as crea∣tures, scriptures, preaching, sacraments, afflictions, &c secondly, inward, naturall reason, wit, capacitie, Arte, &c. acquired by education, 2. supernaturall, the spirit of God, the best schoolemaister.

Reason; as sinnes haue more or lesse of wilfulnes, so are they more or lesse haynous in the sight of God: secondly, euen humane equitie requires little, vvhere little; more, where more is committed. Luke 12.48.

[Ʋse 1] Now I would our people would take this doctrine to heart, that, comparing themselues with their forefa∣thers that liued in the times of darknesse, and igno∣rance, in the midst of this glorious sunneshine of the truth, please themselues in this, that they equall their predecessors in knowledge: our fathers (say they) had not halte that preaching, or knowledge that wee haue attained: and yet no doubt, were many of them saued. To which wee may answere; that how so euer their little knowledge, and more affection, might steed them: yet shall it not suffice vs, to attaine to their mediocritie; in as much as the Lord hath dealt more bountifully with vs, in vouchsafing vs more plentifull meanes of knowledge, then he granted them; and ther∣fore may iustly expect at our hands greater measure of fruits, then at theirs: to whom men commit little, they require the lesse; to whom more, they expect more: and that might serue them for saluation,

which shall not steede vs.

Secondly, let vs all be admonished, to be in some [Ʋse 2] measure answerable to those meanes the Lord hath vouchsafed vnto vs; compare our selues with the Gen∣tiles, that were before Christ; with our forefathers in times of Poperie; with Turkes, Pagans, Papists at this day; with other congregations in our owne Church; and wee shall see, the Lord hath been rich in his grace towards vs, in respect of them; and let it be our shame, that they should outstrip, or keepe pace with vs in obedience: so for personall gifts, as wit, memorie, leasure, &c. know we, that according to our meanes, the Lord expects a proportion of knowledge, and practise: neither will it suffice, that we equall others of lesse meanes, &c.

Thirdly, let no man swell with conceit of his great [Ʋse 3] meanes, or abundance of knowledge: greater cause of humiliation, then of pride, haue all such: in as much as the Lord expects a greater measure of obedience from them, then from others: apply these things.

Before wee passe from this place, it shall not be amisse to propound one doubt, that perhaps may dis∣quiet weake consciences: shall they all perish that sin in the law? and that sinne without law? who then shall be saued? Ans. To this the answere is, that the Gos∣pell points at a remedie for this rigour of the law; these sentences are legall, and the Gospell onely re∣ueales exceptions: such as these: first, except Christ satisfie: secondly, except faith apprehend his satisfacti∣onz: and thus must all legall sentences be vnder∣stood.

It was the Apostles discretion, [Obser.] to conceale these Euangelicall exceptions, because hee here dealt with men puft vp with conceit of their owne righteousnesse, Mat. 19.17.

[Ʋse.] And it warrants the like wisedome and practise in a minister, whiles he is to deale with iust••c••aries men vn∣humbled in respect of their vnrighteousnessea: words of comfort must be ministred in season: Isay 50.4. vvhich season may as well be preuented, as ouershipt.

Verse 13. For the hearers of the Law are not righ∣teous before God: but the doers of the Law shall be iustified.

Verse 14. For when the Gentiles which haue not the Law, doe by nature the things contained in the Law, they hauing not the Law, are a Law vnto themselues.

Verse 15. Which shew the effect of the Law writ∣ten in their hearts, their conscience also bearing witnesse, and their thoughts accusing one ano∣ther, or excusing.

THese three verses included in a paren∣thesis, containe answere to obiections that might be made out of the twelfe verse. As first, whereas Paul had said, that the Iewes, sinning in the law, should be iudged and condemned by the law: the Iewes might thus except; that they are hearers of the law, and therfore not culpable of iudge∣ment, by the law: Ans. The Apostle answeres to the consequence: though hearers, yet not therefore free from the sentence ot the law; reason, for not the hea∣rers, but the doers of the law shall be iustified; hea∣ring sufficeth not, except there be doing also; the Gen∣tiles plea for themselues, is also propounded and an∣swered, ver. 14 as we shall anone see.

For the meaning of the words, shall be iustified, it

may be demanded what is here meant by iustifying, whether absolution and acquitall from guilt of sinne, and acceptation for righteous: or rather being made righteous by inherent iustice. Rhemists here triumph ouer vs as making iustification, in this and all other places, to signifie nothing else but acquitall from sinne, and acceptation for righteous. Ans. Wherein first they slander vs; for none of vs teach that to be iustified al∣wayes signifieth to be absolued from sinne. Vt supra in Capite primo. ver. 17. Neither in this and other like le∣gall sentences, vrge wee that signification of the word; but to be iustified, we say in the tearmes of the law, sig∣nifies to be righteous by inherent iustice; and accor∣dingly to be accepted as iust in the sight of God: now whereas they hence inferre, that therfore good works iustifie a man in the sight of God, and to that purpose alleadge this place, the doers of the Law shall be iustified. Ans. Wee answere, that this sentence is to be vnder∣stood hypothetically; that is thus; that a man shall be iu∣stified by the workes of the law; if he do the workes of the law; as the law prescribes them to be done; & this is indeed the drift of the Apostle, as appeares to any man reading the place with attention, and iudgement: not simply to shew how a sinner is iustified before God, but to shew what is requisite to iustification, according to the tenour of the law: to wit, not the hearing onely, but doing; and that in such sort, as the law prescribes: and so we say, that if there be any man that shall bring vnto the Lord the perfect obedience of the law, of his owne performing; that man shall be iustified, yea and saued by his workes; but in as much as no man, ney∣ther naturall nor regenerate, can so fulfill the law as the law requires, therefore still wee conclude, that a man is iustified by faith without the workes of the law. Thus much of the meaning: see now the instructions.

[Obser.] And hence first may be collected, that the bare hea∣ring of the law, sufficeth not to iustification, in the sight of GOD; because it is so plaine, proofes needs not to be annexed: it hath truth both in law and Gos∣pell.

[Vse.] And it may be applyed to the ouerthrow of all that vaine confidence, that our vulgar people haue in the worke done of religion: as how see wee in common ex∣perience our people thinke it enough to saluation, that they keepe their Church, are baptised, receiue Sacra∣ments, say ouer their Pater-noster euening and mor∣ning? things that euen Atheists may performe, Luke 81 13.14.15. Iam. 1 2••.

[Obser.] But more specially here obserue, that the Couenant of the law requires perfect obedience to righteousnes and saluation, Mat. 1••.17. Gal 3.13.

In which obedience these things must concurre ac∣cording to the tenour of the law: first, that it be per∣formed by our selues, for the law reueales not the me∣diatour: secondly, it must be inward, as well as out∣wardb: thirdly, perfect in parts and degreesc: fourth∣ly, constant and continuall from the conception, with∣out the least interruption, through the whole course of the lifed: the least thought dissonant from the law, laying vs open to the curse.

[Vse.] Whence it will easily follow, against all iusticiaries: that no flesh can be iustified in Gods sight, by the works of the law, in as much as we are al transgressorse, which reason concludes as well men in grace as those in their pure naturalsf: this question will be more seaso∣nablie discussed in the processe of the Epistle; and ther∣fore I here passe it ouer: onely I say as Paul, Gal. 4.21. When hee had fully proued this point: tell mee saith he, you that will needs be vnder the law, and require righteousnesse and saluation thereby; do you not heare

the law? you must perfectly keepe the law in all points, if you will be iustified thereby; which if it be impos∣sible to fleshg, and wee haue all flesh, though min¦gled with spirit after graceh, why stand we out at the staues end with the Lord? refusing his gracious of∣fer of righteousnesse made vs in Christ Iesus. But to proceede.

Verse 14. For when the Gentiles which haue not the Law, doe by nature the things contained in the Law, they hauing not the Law, are a Law vnto themselues.

Verse 15. Which shew the effect of the Law writ∣ten in their hearts, their conscience also bearing witnesse, and their thoughts accusing one ano∣ther, or excusing.

HAuing answered what the Iewes might obiect, he now preoccupates the Gen∣tiles plea for themselues: he had said, that euen they that sinned without the law, should perish also without the law, verse 12. Some Gentile might here obiect, that not hauing the law, they could not transgresse; neither were culpable of iudgement; the Apostle answeres, that though they had not the law written in tables of stone, as the Iewes; in vvhich re∣spect they might be said not to haue the law: yet had they the knowledge of the law, in respect of the out∣ward workes thereof, written in their hearts, and this he proues: first; a facto, by their deede; they did the workes of the law, therefore knew it; secondly, from testimonie of conscience; accusing in breaches, ex∣cusing in obseruances of the law; therefore had some

knowledge of the law of God, and could not plead ab∣solute ignorances this the summe.

[Obser.] Now the first thing here obseruable is the periphrasis or description of the Gentiles; they vvere such as had not the law; that is deliuered to them in writing, or by speciall reuelation, as had the Iewes: Psal. 147.20. Ephe••. 2.12 Acts 14.15.16. &c.

And least any blame the iustice of God in this be∣halfe, know that the Lord is bound to no people, or person; that he vouchsafed the scriptures to the Iewes was his speciall mercie: that he denied that mercie to the Gentiles, it was of his absolute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby he may doe with his owne, what thinkes him goodk; no man hauing giuen him before. Rom. 11.35.

[Ʋse 1] Hence then it will follow, that at least in the dayes before Christ, there was no such vniuersall grace, as some now dreame of; whereby is giuen to euery man, sufficient grace to be saued if hee will; nor that then there was any such will of GOD, that all and euerie man should be saued; sith the law it selfe, that cannot saue those that trust thereunto, in respect of exact knowledge, was not vouchsafed vnto the Gentiles, much lesse the Gospell, wherein the mediatour of righteousnesse is reuealed, Ephes. 2.12. & 3. ad medi∣um. Act. 14.16.

[Ʋse 2] And this should incite vs of the Gentiles now to magnifie the grace of our GOD; that hath set open, euen vnto vs Gentiles, the doore of faith, Acts 22.22.

[Obser.] A second thing here obseruable is, the fact of the Gentiles, and the principle of their fact: they doe by nature the things of the law. For the sense of the words: least any Pelagian hence inferre a power in Nature, since the fall to fulfill the whole law: it shall not be a∣misse, a little to enquire the meaning, of what Paul here

speakes. The things of the law: indefinitely spoken, and is particularly to be vnderstood; for all they knew not, but some things prescribed in the law they knew, and practised; some worship they performed vnto God, and were strict obseruers of ciuill iustice, and honestie; as appeares both by lawes, enacted for obseruance of both, and by histories, recording the excellent ver∣tues of many heathen. By nature. Nature is here op∣posed, eyther to scripture, or to grace; and may thus be vnderstood; eyther that the things they did, they did by instinct of Nature, and by the dictamen of rea∣son naturall, without any direction from Scripture, or speciall reuelation; or else thus, by power of Nature, without any assistance of renewing grace; but the first sense seemes most pertinent; which sense standing, this Text is too narrow to inferre so large a conclusion, as Pelagius would hence inferre: for how will it hence follow, that there is in Nature since Adams fall, a power perfectly to fulfill the whole law, with perfor∣mance of outward and inward obedience in all things; because Paul here testifieth, that the Gentiles, by light of nature doe some outward workes prescribed in the law? What logicke, but Pelagian, would out of parti∣cular premisses, inferre so generall a conclusion?

That which wee may take notice of, [Obser.] for our instru∣ction, is this: how forcibly the diuine light of Nature inclined the Gentiles to obedience; something of pie∣tie and honestie they knew; and what they knew ma∣ny practised. I might be infinite in exemplifying their conscience of oathes, loue of parents, iustice, tempe∣rance, truth, &c. Histories are knowne to the learned, and let others reade the historie of Abimelechl, and call to mind what Paul speaketh of the incest amongst the Corinthians, 1 Cor. 5.1. [Vse.]

And it shall be the iust condemnation of many in

the Church of GOD, at that great day, that the Hea∣then by nature shewed more conscience of obedience, after their measure of knowledge, then those in the Church whom the Lord hath so plentifully instructed by his word, and dayly exhorted to obedience? what Christ speakes to the Iewes of his time, we shall one day see verified; the Niniuites, Queene of Saba, the hea∣then, shall rise vp in iudgement with the Children of the Church, and shall condemne themm. To reade of the extreame detestation of drunkennesse amongst the Lacedemonians, and see the bezelling of these swagge∣ring times; how, what they counted brutishnesse, our gallants call manhoodn: how makes it vs pittie those poore heathen, and loath those, that vnder the title of Christians, practise intemperance more then hea∣thenish? Lucretia, how priced she chastitie? that chose to redeeme it with losse of her life? and shall it not iudge those prostibula amongst Christians, that set sale of honestie and all womanhood? what should I speake of their hatred of briberie? reuerence or their priests, conscience of promises, religion of oathes? &c. sure∣ly what Paul speakes of one particular, wee may make more generall, such viciousnesse seene amongst vs, as was scarce named amongst them; many vertues ad∣mirable in them, whose very names are worne out a∣mongst vs, and their mention argued of noueltie; I say no more, but if Christ teach, that it must be grea∣ter righteousnesse then heathenish or pharisaicall, that shall giue admission vnto Gods kingdome, what hope of saluation haue those, that come not neare the vertuous life of heathens? But proceede wee in the Text.

They hauing not the Law are a Law to themselues.] Sense; that is, are as a law, doing the office of the law; ordering and directing their liues, prescribing what is

to be done, what to be auoided, by that dictamen of reason GOD hath imprinted in them; the note will be best gathered, after the explanation of the next words.

Which shew the worke of the Law written in their hearts.] The worke of the Law, some interpret the of∣fice of the Law; which is to commaund things to be done, to forbid things to be forborne: others the sen∣tence and summe of the law; which is, to loue GOD aboue all, and our neighbour as our selues: I take it, they best interpret, that by the worke of the law vn∣derstand the substance of externall actions therin pre∣scribed; which is well nigh all that the Gentiles had knowledge of: for as touching the right foun∣taine, manner, end of our actions, they knew not: the workes they knew and performed, but fayled in the right manner of performance; written in their hearts: to wit, in respect of knowledge; shewed by practising them; vvhich they could not haue done, had they not knowne.

Hence then the obseruation offers it selfe that was made in the first Chapter, [Obser.] the nineteenth and twentith verses; that the Heathens themselues knew something of the law of God. First, to depriue them of excuse; Secondly, for preseruation of ciuill societie, by exerci∣sing iustice, honestie &c. against which if any shall ob∣iect, that it is the priuiledge of Gods children in grace, to haue the law written in their hearts;o Ans. The place is to vnderstood. First, of distinct and particu∣lar knowledge, which Heathens had not. Secondly, in respect of sincere affection, endeuour, and some ac∣ceptable measure of performance.

If againe it be obiected, that some of them were brutish, both in vnderstanding and practise. Ans. They were such as did suffocate, and extinguish the light of

nature in them; keeping downe the truth in vnrighte∣ousnesse; and therefore iustly giuen vp to a reprobate mindep. The vses of this point, see in the annotations vpon the first Chapter, the nineteenth and twentith verses. And thus much of the first euidence, prouing the Gentiles knowledge of the law: the second follow∣eth; which is, the concordant testimonie and works of conscience. The opening of these words and their application to the Apostles purpose, see aboue in the coherence.

That which is to be obserued out of this verse, I will comprise as breifly as may be, in handling shortly the common place of conscience; so much of it I meane, as the text seemes to lead vnto: as, first, the nature, secondly, the kindes, the offices or works of consci∣ence: thirdly, the manner how conscience performes her office.

For the first, what conscience is: many haue ele∣gantly giuen descriptions of it, from effects, ad∣iuncts, &c. One cals it a little register, sitting in a mans heart, with a penne in hand, to make record of all thoughts, desires, speaches, actions of life. Another domesticus index. Another domesticus carnifex; ano∣ther thus; it is that that is either the best friend, or the greatest foe; another thus, a friend soonest offended, hardliest appeased; another, it is a bridle before sinne, and a whip after sinne: another, that that most men bragge of, and fewest haue; these are elegances not al∣together vnprofitable; see we more exactly the nature of it.

Touching the name, Conscience; so called either because it is ioyned with science, exercising its offices, by principles of knowledge imprinted in the vnder∣standing; which principles they call Syntereses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or else, because a ioynt science or know∣ledge,

wherein some other communicate with vs, as God and our selues.

For the generall nature, it is commonly enquired, whether it be an act habite, or power of the soule: that it is not a bare act appeares, because sundry actions are giuen vnto it; as to testifie, accuse, excuse, acquit, con∣demne; as also because it can neuer be lost. That it is not habite, appeares also, because it is borne with vs, it remaines therefore, that it is a power or faculty of the soule.

For the subiect wherein it is; that is either common or proper: the common subiect, are reasonable crea∣tures, all and onely; men and Angels; diuels tremble. Iam. 2.19.

Proper subiect, is the vnderstanding, not the will as all diuines accord: the faculties of the vnderstanding, are thus distinguished diuersly. First, by their manner of action; one that simply considers things singular: secondly, that ioynes or disioynes things thus singu∣larly considered. Thirdly, that discourseth either by inferring one out of another, or by ordering things one with another: againe according to things consi∣dered, and ends why they are considered: the vnder∣standing part is thus distinguished: It is eyther con∣templatiue, whose obiect is truth and falshood: or practicall, whose obiect is good, and euill: whose end knowledge of good and euill. Now in these and many other distinctions of the faculties of the minde, con∣science is not yet found; what then? if wee say it is that facultie of the minde whereby i•• beholds it selfe; and all things in man by a kinde of reflexion, that it hath on it selfe; answering perhaps in office, to the common sense, in respect of the particular senses. Hugo libro se∣cundum de anima. Seemes not to dissent: his words are these out of Bernard: the heart knowes it selfe by its

owne knowledge; and many other things: vvhen it knowes, or takes notice of it selfe, it is called conscience; when other things besides it selfe, scienceq: in vvhich respect especially, it hath obtained the name of a vvit∣nesse; testifying on this reflexion, as I may terme it, of the minde vpon it selfe, of all that is in the heart, &c.

Out of all which particulars ariseth this summe, wherby in part the nature of conscience may be known: that conscience is a facultie of the minde, taking notice of all that is in the minde, will, affections, life of a man: and this seemes to be the general notion of conscience, and the proper and first act thereof; other things a∣scribed thereto belonging vnto it secondarily onely; Whence it will follow, that a man by power of consci∣ence may know vvhatsoeuer is in him, as vvhat hee knowes, thinkes, beleeues, wils, purposeth, greeues at, delights in &c. this being the proper office of consci∣ence, to see, know, testifie, vvhat is in manr: vvhich conclusion hath some vse in the controuersie, betwixt vs and Rome, touching the knowledge of the graces of God in our hearts, testifying our election and effectuall calling.

But to proceede, Schoole-diuines speake more nar∣rowly of conscience, making it a facultie, or act rather of the practicall vnderstanding, concluding out of princi∣ples in the vnderstanding, that things are to be done or not done; well done or ill done; where is omitted one speciall act, and office of conscience; that is, te∣stifying of things already done or omitted: but to o∣mit these speculations, which may perhaps distaste the learned, and amaze, rather then edifie the simple reader; the nature of conscience will best appeare by viewing: first, the actes or offices of conscience: se∣condly, the obiects of the seuerall actes: thirdly, the manner how these actes are exercised. For the first.

The actes of Conscience are these, first, to testifie or giue witnesse; the obiect of vvhich action, are all things in man, as was before said; but here wee will restraine it to his actions. Ex: If the question be vvhether a thing vvere done by vs, or no; conscience vvitnesseth of the doing, or not doing thereofs: I haue sinned, said conscience in Dauid, in Iudast: I haue not conspi∣red against Saul, saith Dauid by testimonie of his con∣science; I haue had my conuersation in the world in sinceritie (saith the Apostleu:) and this act of consci∣ence, is performed vvithout any such practicall syllo∣gisme, as some haue imagined to be the very nature of conscience; some help indeed it hath from memory, but none from the illatiue discourse of the minde.

Since conscience is set in vs as a vvitnesse to giue [Vse 1] testimonie of all actions, inward and outward; good or euill, done or omitted of vs; therefore first, let no man sinne in hope to lye hid for lack of witnesses; hee carries a thousand vvitnesses in his bosome, his consci∣ence testifies, vvhen the Lord cites it to answere, euen of the most secret sinnes. Iob. 24.13.14.

Secondly, hence vve are taught, not to hunt after [Vse 2] eye-witnesses of our good vvorkes; conscience alone giueth sufficient, and comfortable testimonie.

Thirdly, comfort thy selfe vvith this vvitnesse of [Vse 3] thy sinceritie and innocencie, in midst of all slaunders, and vncharitable surmises of malicious menz let it suffice, that thou hast God, and thine owne conscience vvitnessing vvith thee.

A second act of conscience is, to giue iudgement; and this act, according to the diuers considerations of the obiect, is diuersified. Things whereof conscience iudgeth, are first, facienda; things to be done, or not to be done; and these are considered eyther vniuersal∣ly, vvithout respect to particular circumstances, or

else particularly, vvith respect to such time, place, per∣son, manner, &c. and in things of this nature, the pra∣cticall syllogisme hath vse; Ex: when a man is temp∣ted of Sa han to commit Adulterie; the minde hath this reasoning vvith it selfe, vvhether it be to be done or not; the ynterisis or principle naturall ••s this; all filthinesse is to be auoided; the dictate of Reason as∣sumes this minor, adultery is filthinesse; and conscience infers the conclusion, therefore Adulterie is to be auoi∣ded: so in good duties, where this conclusion comes into deliberation; vvhether vvarre to be vndertaken a∣gainst the enemie of the countrey; the principle na∣turall is this; our countrey is to be defended; but this warre tends to defence of our countrey, saith the di∣ctate of Reason therefore infers the conscience, this vvarre is to be vndertaken

To this act of conscience, there are two other con∣ioyned; in euill things so apprehended at least by iudgement and conscience, remur muration and a voice, as it vvere, of inhibition; doe it not: as in Ruben touching the murther of Ioseph; conscience, no doubt, suggested to him that inhibition: slay him not for he is a brother.

In good things so apprehended, there is also ano∣ther act of conscience, vvhich vvee call instigation, and a voice, as it were, of prouocation to doe them; as in P••late, in that deliberation touching the murther of Christ: vpon euidence of his innocencie, consci∣ence concluded that hee vvas to be absolued: and sug∣gested that duetie; absolue him, or seeke to loose him, and the like see wee in common experience of our selues; stirrings vp to good duties: restraints from sins by conscience; and vvhen duties thus suggested, and after a sort exhorted vnto by conscience, are omitted; when sinnes disdained by conscience, and from vvhich

it discourageth, are committed, these are called sinnes against conscience.

And herein see we the great mercie of God towards vs that knowing our head-strong inclination to e∣uill, hath set in vs this bridle, as it were, of conscience, [Ʋse.] to restraine vs; and being priuie to our dulnesse in ho∣ly duties, hath giuen vs this spurre, to stirre vs vp to obedience. Well is it with them, that heare in all things, and follow, the voyce of conscience rightly en∣formed; and discomfortable their estate, that turne the deafe care to her suggestions.

A second thing whereof conscience giues iudge∣ment, is, the qualitie of things eyther done or omit∣ted; as that they vvere vvell, or ill done or omit∣ted: and herein is also vse of the practicall sillogisme. Ex. in that sinne of Iudas betraying Christ Iesus; there was no doubt this reasoning in his minde. The Synteri∣sis laid this proposition; hee that betrayeth innocent bloud, sinneth; thou Iudas hast betrayed innocent bloud; therefore thou hast sinned, saith conscience in¦ferring the conclusion. So in good actions by the same kinde of reasoning, conscience giues iudgement of good actions that they were good, & well performed.

Dependent vpon these actions, are others: as first, in euill, accusation: &c. that is, a continuall laying off our sinnes to our charge, as it is said of Dauid, after num∣bring the peopley, and after the cutting off the lappe of Sauls garment, that his heart smote him; that is, his conscience accused him, told him he had done euil.

Secondly, condemnationz, by applying the curse of the law to the soule of the delinquent, in the like pra∣cticall syllogisme as before.

The consequents wherof, are feare and tremblinga: griefe and sadnesseb: desperation, &c. as in Cain, Iu∣das, &c.

In good duties or innocencie, excusing or clearing of our selues from guilt; & so absoluing from punishment. Whence followes comfort in the soule, ioy, boldnes to come into Gods presence, euen in the midst of iudge∣mentc: & these are the actions & offices of conscience: and we haue seene the manner how it performes them.

[Ʋse 1] The vse of all is this; first, that we therefore feare to wound conscience, or to sin against it: we need no other accuser, iudge or tormentor; it is all these to a sinner.

Secondly, that vve hereby encourage our selues in vvel-doing, though we see no outward acceptance, or encouragement afforded vs by men: an excusing and peaceable conscience is comfort aboundant to a child of God. 2 Cor. 1.12.

Proceede wee a little farther; there are accident to conscience in the performing of these offices of iudge∣ment, two things: first, errour: secondly, scruple a∣rising there from. Errour hath place both in things to be done, and in things done: scruple especially in things deliberated, and not yet performed.

Error of conscience in both kindes, is of two sorts: it erres two waies; either by a false assumption, the Synte∣resis being corrupted, or by false applying of true prin∣ciples in the conclusion.

By a false assumption; as when a man mistakes good for euill, or euill for good; that is, thinkes that good which is euill, or that euil which is good: by which mi∣staking, it comes to passe, that cōscience resolues, where it should restraine; restraines, where it should resolue; condemnes, where it should acquite; acquites, where it should condemne. Exemp. It shal come to passe, that he that killeth you shal think, that he doth God good seruiced: that is, hauing his iudgement blinded, taking euil for good, his conscience shall cleare, acquit, comfort him, euen where if iudgement were not erroneous, it would condemne him: examples of this kinde of erroneous conscience

are frequent amongst our people: so see we many pra∣ctising vsurie, without any remurmuration of con∣science, through errour of iudgement, &c.

The second manner of conscience erring, is by false application of true principles; instance wherof schoole-diuines make this: this principle is true; that GOD is aboue all, and onely to be beloued: here is the errour of conscience, when it concludes from this true prin∣ciple misinterpreted, that therefore our neighbour is not to be beloued: againe, that thanksgiuing is part of Gods worship; therfore no thankes to be giuen to men, as instruments of Gods blessings vnto vs; and of this kind of erroneous conscience, the world is full: Recrea∣tions are lawfull; a true principle: Ergo, this recreation, suppose cardes and dice in this measure, at this time, law∣full; here is the errour. Religious adoration is not to be giuen to creatures; a true principle; therefore wee may not kneele in the act of receiuing the Sacrament; an erroneous conclusion. Christians haue libertie in things indifferent; a true principle; therefore not bound to obay Magistrates in things indifferent: an erroneous application. Ostentation to be auoided in prayers; a true principle; therefore wee may not pray with our families; an erroneous conclusion, &c.

Causes of these errours assigned are these: first, ig∣norance, eyther vniuersall or particular: secondly, neglect of meanes of reformation: thirdly, selfe-loue, fourthly, pride, and that which Peter cals singing our owne song, and a disdaine to yeeld to the iudgement of men better enformed.

Before I passe from this place, it shall not be amisse to propound that vsuall question; whether, and how farre erroneous conscience bindes, for explanation. Exempl. A man through errour of iudgement, is perswa∣ded, that it is a necessarie part of Gods worship to be present at a Masse; the question is, whether that man

be bound in conscience to be present at a Masse, so that the omission thereof, shall lay guilt of sinne vpon his conscience; or thus, a man is perswaded in iudgement, that to kneele at the Communion, is a kinde of Ido∣latry, and vtterly vnlawfull; it is demaunded whether a man hauing this setled perswasion, be bound to ab∣staine from kneeling; and whether kneeling, hee lay guilt of sinne vpon his conscience; or thus, a Papist li∣uing amongst vs is perswaded, that it is vtterly vnlaw∣full to be present at our Church seruice; the question is whether he be bound in conscience to abstaine from our congregation; so that if hee be there present, hee shall sinne against God? Ans. For distinct answere to this intricate question; we must distinguish of things whereabout the errour is: they are eyther such as are simply commanded, or secondly, simply forbidden, or thirdly, of indifferent nature, betwixt both: simply neyther commanded, nor forbidden.

Now if the question be touching the setled errour of iudgement in things simply commanded, or forbid∣den; the answere, as I iudge, is this: that the omitting of a thing forbidden of God erroneouslie iudged law∣full to be done, is a sin in the omitter interpretatiue, as the schooles speake; and yet secondly, the conscience is not bound to doe the things so erroneously iudged lawfull; and I iudge hereof with an auncient schoole∣man; that there is much difference betwixt these two propositions in this case; the conscience suggesting that an Idoll is to be worshipped; to say the partie, during that errour of iudgement and sug∣gestion of conscience not worshipping the Idoll, sinnes: and to say, that while that suggestion of con∣science continues, hee is bound to worship the Idoll: the first proposition is true; the second false; Reason of the first proposition is, because according to such a

mans iudgement, that was a dutie, and therefore neg∣lect thereof may be reduced to lack of feare of GOD. Reason of the second this; because erroneous consci∣ence absolues not from Gods precept, which bindeth, not to commit Idolatry: more plainely thus; it suffi∣ceth vnto sinne, to doe against conscience; it suffi∣ceth not vnto dutie, to doe according to conscience, ex∣cept the conscience be ruled by the word of God; the same is to be holden of the second instance, and the like; where the conscience erres in iudging that vnlaw∣full, which is a commanded dutie; he shall sinne, that iudging it vnlawfull to come to our churches, yet comes; because he doth that which he iudgeth to be a sinne yet will it not follow, that hee is bound not to come; for the error of conscience cannot dispense with the bond of Gods precept.

So then you wil say, not doing or doing in such a case he sinnes: true, but yet here is no absolute per∣plexitie; for there is a third thing required; that is, de∣ponere erroneā conscientiam, & that is the remedy in such cases; labour to be better informed, that thou mayest free thy selfe from this dangerous necessitie of sinning.

As touching errour about things indifferent, the case is something different; while a man iudgeth of a thing indifferent that it is vnlawfull; for during such iudge∣ment, both he shall sinne in doing that which hee iud∣geth vnlawfull, and secondly he is bound not to doe it: because the Lord hath commaunded touching things indifferent, that they shall not be done with doubtinge, much lesse where the iudgement is fully perswaded of their vnlawfulnes: and thus much of the setled errour of conscience.

A second accident befalling conscience, is scrupu∣lousnesse arising from some errour, or ignorance more or lesse in the iudgement, and it differs thus from that

other conscience commonly called erroneous; for that there is a iudgement and resolution passed (though er∣roneouslyf) here, no iudgement passed eyther way, but a desceptation and debate in the minde, whether the thing to be done, be lawfull or not. Rom. 14.23.

And of this there are degrees: first, where the minde hangs in ••quilibrie, as it were, in euen poyse, inclining nei∣ther way, which is called ambiguitie: secondly, where the minde is inclined more one way, then the other, yet not fully resolued; and is called suspition, more proper∣ly coniecture.

Causes of it as of the other; ignorance especially particular: secondly, a ni••••ium, as some terme it, of pi∣ous humilitie and feare.

Concerning this state of the minde and conscience, it is vsually demanded in things indifferent whether du∣ring scruple, the thing doubted of may be done. Ans. I take it no; for the Apostle affirmes that what so euer is not of faith is sinne. Rom. 14.23.

What then is the course to be holden in such condi∣tion of the conscience? Ans. This is the principall: make conscience to vse the meanes of resolution; such as are conference, studie, &c. without preiudice, and with sincere desire to be rightly enformed, and humble purpose to yeeld to the truth once euidenced; prayer vnto God, &c.

For absoluing of this place, this question shall be propounded; whether in case of such errour, and scruple of conscience, the Magistrate may vrge to doe things lawfull, contrarie to iudgement whereof vvee are not yet throughly resolued. Ans. I take it yes; with these cautions: first, that there be care taken for better information, of the erring, and for resolution of the doubting conscience: secondly, that aduice that An∣tonine, Archbishop of Florence, once gaue, is not to be

omitted; that scrupulosi be not too hardly dealt withall: thirdly, that punishment and compulsion be not ha∣stened, so long as there appeares a desire and godly endeauour to be better informed: these specially in things indifferent.

Whether sinnes a man in abstaining from acting an indifferent thing, lawfully commanded by the Magi∣strate, during his scruple? Ans. Yes, for his scruple frees him not from the obligation of Gods precept, touching obedience to the Magistrate.

And should he also sinne, if during his scruple hee should do it? Ans. Yes; Rom. 14.23. these three conclu∣sions pertinent to this purpose, let them be considered.

A man doing or abstaining from any action, contra∣rie to the dictate of erroneous conscience, sinnes: Rea∣son, because God hath commanded that we goe not a∣gainst conscience.

A man doing or abstaining according to erroneous conscience, as erroneous, is not free from sinne; nay sinneth, because GOD hath no where commanded or warranted to doe according to conscience simply: but with this supposition, that conscience be rightly infor∣med by the word of God, and as was before said, the errour of conscience dispenseth not with obedience to Gods law.

Thirdly, in such case there lyeth a bond vpon the conscience, to free it selfe from errour, wherewith it is intangled: and continuance of errour through neglect of meanes of better information, is censurable of obsti∣nacie before the Lord.

Now the vse which we make of all this now spoken, [Vse.] is this: that therefore we be diligent, by all meanes, to informe our iudgements, touching all actions of life: great is the force of conscience both wayes, either to comfort if thou do well, or to cast downe, if ill: secondly;

there is nothing that thou canst do wel, whiles thy con∣science is polluted, or erreth, or doubtethg. Thirdly, conscience erring may excuse but vainely, terrifie need∣lessely, and would God in these scrupulous times, this care of right information, might be conscionably vn∣dertaken; perhaps the peace of our Church might be more, and without all doubt the peace of our conscien∣ences would be farre more solide; and that distaste of conference for information, vpon preiudice and too much stiffenesse in our owne opinions, how continues it the maime of our Church? and robs the people of much of their comfort? Beloued, I blame not any for abstayning while scruple lasteth; but this is that I la∣ment, and pray in the bowels of Christ Iesus, may be re∣formed: that conferences of things now controuer∣sed may more conscionably be endeauoured, and lesse scornefully reiected. In things substantiall, I loue resol∣uednesse: in matters of lesse importance thus I am min∣ded, and I thinke with warrant; not so to resolue, but as willing to change sentence when better reason shall sway mee.

Proceede we now breefely to the last thing in this common place; that is the kindes or diuisions of con∣science; which are diuersly assigned: first, according to the light that directs it, thus: one directed by principles naturall, which they call naturall conscience; another inlightened with the knowledge of the scripture, and by it directed in all his functions. Of naturall, and as vvee may tearme it, heathenish conscience, this scripture now in hand treateth; vvhose light (though imperfect,) directs notwithstanding to do some duties; & restraines from some sinnes, as we see by those many vvholesome lawes made by them against periury, murder, whordom, &c. and those terrours, tearmed by their poets, furies, wherwith in grosse sins, their conscience was possessed.

Conscience Christian, hath, besides this diuine light of nature that other cleare light of the scriptures to di∣rect and guide it; whose guidance is more large and more distinct, then that which heathenish conscience had: these things might be profitablie pressed further, but I feare I haue beene alreadie too long in them. Bernard (if that Treatie of conscience be his) makes foure sorts of conscience, first, m••la & tranquilla; second∣ly, m••la & turbata; thirdly, bona & tranquilla; fourthly, bo∣na & turbata: an euill quiet conscience▪ an euill troubled conscience; a good quiet conscience, a good troubled conscience. Of euill quiet conscience are three sorts; first, the large conscience, that swallowes small sinnes (as they are termed) without scruple or remurmura∣tion: stirres onely in grosse enormities; trembles at murther, pleaseth it selfe in rash anger: restraines from great oathes, by wounds blood, &c. makes no consci∣ence of those by faith, troth, bread, fire▪ &c.

Second kind of quiet euill conscience is, the slum∣bring and sleeping conscience; that stirres not, till it please God by affliction, or feare of death to awake ith. Then all the world for a good conscience.

Third the seared or brawnie conscience that in life and death, prosperitie and aduersitie,i is senselesse as a stone; as is said of Naballk. I spare the large handling of these particulars; reasons or causes of this euill quiet conscience, these: first, ignorancel, secondly, errourm, thirdly, commonnes of sin, when it is growne into fa∣shion; thus it is thought, the Patriarches swallowed vp their Polygamie, fourthly, custome of sinne, fiftly, want of a sound and faithfull ministerie, 1 Cor. 14.24.25.

But hence are these two consectaries; first, that euery quiet conscience is not presentlie a good conscience, because quiet: for euen euill conscience may be at peace;

and many proclaime their miserie and shame, that li∣uing in grosse sinnes, thanke God they were neuer troubled in conscience.

Secondly, that therefore the not stirring or recoy∣ling of the conscience, is no good rule to walke by Ioh. 16.2.

A second kinde of euill conscience is the stirring or troubled euill conscience; which also hath three diffe∣rences: first, which stirres in small things, swallowes vp greater in silence,n grudgeth at breaking the fridayes fast, at flesh in Lent, but at no time stickes at strange flesh. This generally popish Conscience.

Secondly, which accuseth and terrifieth for doing good, or omitting euill, through errour of iudge∣ment.

Thirdly, that too sorely accuseth, though rightly, as in Cain, Gen. 4.13. Iudas, Mat. 27.3 4.5.

To remedie the iust terrour of the conscience this doe: first; humble thy selfe vnder the mightie hand of GOD, acknowledging thy guiltinesseo: secondly, begge earnestly of the Lord, to haue thy conscience sprinckled with the bloud of Christ, Heb. 9.14. Rom. 5.1.

Adde as signes of an euill accusing conscience these: first, to flie the stroke of the ministeriep, secondly, fearefulnesse and trembling in darknesse and solitude, euen at the noise of a leafe shakenq: thirdly, generall disquietnesse in the heart. Isay 57.20.

A consectarie hence is this, that euen stirring con∣science is not a good conscience. Followes novv that which we call good conscience.

Of good conscience I here speake, not intending an absolute goodnesse; which is none since the fall. I know conscience perfectly, and throughly good, is alwayes stirring, yet excusing and comfortable: as ap∣peares

by Adams fearelesse conuersing vvith Gods Maiestie, in time of innocencie: and therefore all that deadnesse and dulnesse of conscience, all accusations and terrours of conscience, let them be as so many remembrances of our naturall guiltinesse, and falling from our first estate.

But of conscience, as it is good in part after rege∣neration, so speake I, and so would Bernard be vnder∣stood: this also is of two sorts, good and quiet, good and troubled; not that the goodnesse of conscience stands in disquietnesse, but that there may be a good conscience, where there is trouble, and some degree of terrour.

The good quiet conscience, is that that rightly ex∣cuseth in Christ Iesus, vpon priuitie of performing the conditions of remission, faith and repentance, this that Salomon cals a continuall feastr, the Iewell of a Christian, and as one well tearmes it, heauen vpon earth. It hath ioyned with it boldnesse and li∣bertie to come into Gods presences, secondly, com∣fort in iudgements, yea in the expectation of that iudgement of the great day, 1 Ioh. 4.17. 2 Tim. 4.8.

Meanes to obtaine it: first, to iudge and condemne our seluest: secondly, stablish faith in Christs bloudu: thirdly, desire in all things to liue honestly, Heb. 13.18.

A good troubled conscience, is that that accu∣seth, for the breach of the law, and sometimes fils the heart with disquietnesse; see Dauids heart smiting himx: and this I call good, not simply, but first be∣cause it tends to good in Gods children: secondly, for that it is in a measure in those that are sprinkled in their hearts from an euill consciencey: thirdly, because there is some rectitude in the performance of these functions.

This state of the conscience is felt, euer now and then in some measure in Gods children; and as Bernard saith well, some of Gods Saints haue more of the quiet good conscience; some, more of the troubled good consci∣ence: the first is the happier, the second the stronger, but both righteous. Wouldest thou then know whether God be well pleased with both? that God that frees one from temptation, strengthens the other in temptati∣onz: the one feeles that the Lord is sweet, the other proues that the Lord is strong; strong in deede and mightie in battaile, wherein though hee suffer his ser∣uants to be pressed, yet not to be oppressed through the multitude of his compassions.

Notes of goodnes of conscience ioyned with ter∣rour: first, except in violence or temptation, it holds the principle, yet God is good to Israell; as in another case Dauid speakesa: secondly, resolues, though the Lord kill him, yet to put trust in himb, the violence of temptation being ouer-blowne: thirdly, earnestly seekes to God by prayer: fourthly, carefully, and vvith an hungring desire, hangs on the ministerie of the word: and no Phisition more welcome in the deadliest sicknesse of the bodie, then an interpreter, that one of a thousand, that declares gods righteousnes to a man thus troubledc: fiftly, continues die wayes of Gods commandements, vsually with more strictnesse, and more zeale, then others lesse troubled; as Bernard well saith, the one in sweetnesse, the other in sharpnesse, runnes the way of Gods commandements.

And thus much of the nature, offices, accidents, and kindes of conscience; vvherein, if I seeme to haue beene long, consider in what times we liue: secondly, how necessarie the knowledge of conscience is; and for amends of this prolixitie, expect euen compendious breuitie in all that followeth.

Now by this that hath been spoken, the meaning of the words is explaned; the applying of this verse to the conclusion, see in the Analysis; the thing proued is, that the Gentiles that knew not the law of Moses written, yet knew by nature some things of the morall law of God, this proued by two arguments: first, their fact in outward doing the things which the law con∣taines: secondly, their conscience, excusing in well do∣ing, accusing in euil: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coattestante. That is, together with their fact; as their fact testified their knowledge or the law, so their conscience also vvit∣nessed the same. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; their thoughts, or rather their reasonings and discourses; because conscience performes these offices by discourse, which we called the practicall syllogisme: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, as I take it vicissim; not as our English reades, one another: but as it wereby turnes; one while accusing, to vvit, in euill doing; another vvhile excusing, to wit, in doing well.

Verse 16. At the day when God shall iudge the se∣crets of men by Iesus Christ, according to my Gospell.

IN the day when God shall iudge the secrets of men, &c. The 13. 14. 15. I iudge with M. Beza to be inclu∣ded in a parenthesis: and these words to be referred to the twelfe verse; expressing the time, when the Gentiles shall perish for their breach of the law of Nature; and the Iewes be iudged by the law, that is in that day, when God shall iudge the secrets of men, &c.

Now the particulars of this verse are these: first, the time, when we shall be iudged, at that day: secondly, who shall iudge, God: thirdly, what he shall iudge, the secrets of men: fourthly, by whom hee shall iudge, by Iesus Christ: fiftly, the proofe hereof, or reference of the people to the euidence hereof, according to my Gospell.

[Obser.] In that day.] So though the Lord for a time delay to punish the rebellion of wicked men, yet will a day come when euery transgression shall receiue its recom∣penced: some sinnes are here punished, that wee may know there is a prouidence, taking notice of all: not all here punished that we might know there is a iudge∣ment to come; other reasons of the delay; first, to proue the patience of Gods children: secondly, to ag∣grauate the torments of the wicked that haue despised his patience.

[Vse 1] For the vse, see Annotations on the second chapter, the third verse.

[Vse 2] Let vngodly men hence conceiue terror for sinnes,

and speedily turne from their iniquities: Acts 17.30.31.

Let vs all learne conscience and fidelitie in our cal∣lings, [Vse 3] 2 Cor. 5.10.

Let it patient our hearts in al afflictions, Iam. 5.7. & 11. [Vse 4]

God:] that is, the Father: although it matters not much whether we take it here essentially, or personal∣ly; this act, for the substance of it, belonging to all the three persons; though with some difference in the man∣ner of administration.

This aggrauates the terrour of this iudgement to the wicked, considering they haue to deale vvith God, [Ʋse.] vnto whose eyes all things are naked, and vncouerede, whose iustice is infinite, whose pure eyes can indure no vncleannessef, whose power is vnresistable, and that in his wrath is a consuming fireg: and let this terrour of the iudge perswade vs, 2 Cor. 5.11.

The secrets of men.] [Obser.] So that our secretest sinnes shall not escape his notice and strict censure, Eccles. 12.14. 1 Cor. 4.5.

Vaine therefore that digging deepe of hypocrites to [Ʋse 1] hide their counsels from the Lordh: in vaine doth the Adulterer waight for the twilighti, and the strumpet couer her with darknesse, as vvith a mantle; GOD seeth in secretk, and shall one day reward them o∣penly.

And let it teach vs to auoide, as vvell secret as open [Ʋse 2] sinnes; considering wee deale vvith such a God, as to whom darknesse and light are both alikel: and learne, as the Lord speakes to Abraham, to walke before God, and to be vpright. Gen. 17 1.

Hence learne to refraine iudgement of mens se∣crets, [Ʋse 3] least thou encroch vpon Gods Royall preroga∣tiue: and preuent not the time which the Lord hath ap∣pointed for discouerie of secrets, least by ouer hastie

censure, thou condemne the innocent, 1 Cor. 4.5.

[Obser.] By Iesus Christ.] As the immediate executioner of that iudgement: Compare Acts 17.31. And all the proceedings therein; to which also may be applyed that place, Ioh. 5.22.23. this being a part of the admi∣nistration of the world committed vnto Christ the me∣diatour, compare also Act 10.42. partly as a recom∣pence of his humiliationm: partly because the procee∣dings of the iudgement being visible, it seemed con∣uenient that the iudge himselfe should be conspicu∣ous.

[Vse 1] Now brethren, how vnspeakeable is the comfort of this one meditation to the Children of God? that Christ their brothern, their redeemer, their mediator, shall be also their iudge; and how should we not rather loue and desire his appearingo? then slauishly feare the mention of it; compare Rom. 8.33.34.

[Vse 2] And how should this astonish with feare and trem∣bling, all those that haue pierced him throughp, des∣pised his grace, and trampled vnder their feet the bloud of the Testament? Heb. 12.18. to the end.

See wee now the euidence to which wee are referred for the proofe hereof.

According to my Gospell.] Paules gospell not in re∣spect of reuelationq: but in regard of dispensation. 1 Cor. 4.1. 1 Cor. 9.17. Rom. 16.25. for the ficti∣on of an Euangelical story written by S. Paul, as by Ma∣thew, Marke, &c. Papists themselues beginne to be ashamed of.

Sense. According to my Gospell.] That is to say, ac∣cording as I haue taught in preaching of the Gospell.

[Obser.] Hence then may be collected, that the doctrine of the last iudgement is a part of the Gospell, and that not onely as a preparatiue to grace, by breaking the heartr, but first, because it serues to explane the office of Christ,

and is a part of his kingly function; and secondly be∣cause it is also matter of great ioy and reioycing to the people of Gods: and thirdly, a meanes to keepe vs in continuall awe of Gods maiestie, and a spur to all faith∣fulnes in his seruice, 2 Cor. 5.10.11.

So that they are foolish exceptions of gracelesse peo∣ple against the pressing and explaning of this Article of our faith; [Vse.] we are ministers of the Gospell (they say) and therefore may not so terribly thunder out the iudgements of GOD, nor meddle so much vvith the doctrine of the last iudgement: Ans. as who say the doctrine of this last iudgement, belonged not to the gospell; but thus bewray they their guiltie conscience, and giue euidence of their little or none assurance, or hope, of remission of sinnes, Acts 24.15.

And thus haue we absolued the first part of the Apo∣stles assumption; wherein hath beene proued, that the Gentiles are transgressors of the law of God written in nature; and therefore subiect to condemnation: so far is it, that they should be iustified by the workes of the law.

Verse 17. Behold, thou art called a Iew, and restest in the Law, an gloriest in God.

Verse 18. And knowest his will, and allowest the things that are excellent, in that thou art in∣structed by the Law:

Verse 19. And perswadest thy selfe that thou art a guide of the blind, a light of them which are in darknesse,

Verse 20. An instructer of them which luck•• dis∣cretion, a teacher of the vnlearned, which hast the forme of knowledge, and of the truth in the Law.

Verse 21. Thou therefore which teachest another, teachest thou not thy selfe? thou that preachest, A man should not steale, doest thou steale?

Verse 22. Thou that sarest, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest Idols, committest thou sa∣criledge.

Verse 23. Thou that gloriest in the Law, through breaking the Law, dishonourest thou God?

Verse 24. For the Name of God is blasphe∣med among the Gentiles through you, as it is written.

THe second remaines touching the Iewes: and is handled from this place, the 17. verse of the 2. chapter, to the 21. verse of the 3. chapter.

The conclusion of which vvhole place is this, that the Iewes are also transgressours of the law; and therefore cannot be

iustified thereby. This conclusion is laid down from the 17. verse of the 2. chapter to the 24. proued in the 24. by testimonie, as also in the 3. chapter from the 9. verse to nineteenth; cleared from exceptions from the 25. ver •• to the ninth ver e of the third chapter.

The passage to this conclusion, is by preoccupation and preuenting of such things, as whereby the Iewes laboured to keepe off from themselues, the sentence of condemnation, wherein is, first, an enumeration of their priuiledges whereof they boasted, with a conces∣sion of them, verse 17.18 19.••0▪ secondly, a correcti∣on, wherein he shewes the vanitie of such priuiledges, without obedience; and a Rh••toricall Dialogisme, consisting of many galling interrogatories, propounds the conclusion obliquetie; viz. that the Iewes notwith∣standing all their boasting, were transgressours of the law: vvhich he proues from an effect of their trans∣gression, confirmed by testimonie of the Prophet Ezech. 36 23.

The priuiledges whereof they boasted, were partly externall; partly internall; outward priuiledges are first, the title of Iewes, and that as it seemes in this regard, for that the Messiah was promised to come of the tribe of Iudaht: secondly, the giuing of the law, that is, because the Lord had vouchsafed them that dig∣nitie as to commit vnto them the oraclesu: vvherein they are said to rest, as in a matter of much grace and fauour from God, as indeed it was; saue onely that they pleased themselues too much in the very giuing of the law, without regard to the obedience of it, or respect to the ende thereof, vvhich is Christ for righteous∣nesse to them that beleeuex: there was the outward Couenant which GOD had made with that people, passing by all other Nations: in regard the Lord had called himselfe the GOD of Israell, and in the Coue∣nant

promised to be their GOD. These in the 17. verse.

Inward priuiledges; knowledge of the will of God, and that in an excellent measure; in so much that they were able to discerne, and put difference betwixt good and euill; to iudge of things agreeing to the law, and to discry things dissenting there-from: not onely so, but able also to instruct others; which he enunciates, first, metaphorically; then plainely, as expounding his metaphor, verse 19.20.

Where by the way, he shewes that these things were in many but vaine bragges; residencing their vaine boasting fitly to the fashion of our people: I trust I am not now to learne my dutie; I hope I know what my dutie is, and for neede am able to instruct others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby he meanes as I take it, the very Idea as it were of knowledge, and that truth taught in the law; and the platforme of knowledge ga∣thered into a compendious methode for their owne, and other mens information, &c. These their priui∣ledges.

Followes the correction, in a vehement obiurga∣tion: vt supra, where the words are plaine, and free from difficultie: verse 22. Sacrilege; vnderstand here general∣ly the robbing of God of his honour.

[Obser.] Now from the body of this Text: and drift of the Apostle, obserue this one generall conclusion: that no outward priuiledge, nor inward grace auaileth any thing to saluation without obedience; it hath truth both in law and Gospell; great were the priui∣ledges of the Iewish Nation, many the personall gra∣ces of many: compare this place with Rom. 9.4 5.6. yet no shelter from Gods wrath, while seuered from obedience: a wonderfull dignitie it was, as euer had creature, to be the mother of our Sauiour; yet this

was not that, that made the Virgin blessed; but her hearing and keeping of the word of GODy. An ex∣cellent fauour, to be brought vp at the feete of Christ, and to be of his houshould seruants; yet what auailed it Iudas? an vnreformed reprobate. An high dignitie to be a preacher, and an interpreter of the vvill of God to his people, to worke miracles, cast out diuels, yet nothing auaileable, if thou be a worker of iniqui∣tiez: what profited it Esau, to be circumcised, to sor∣row for sinne, continuing in prophanenessea? What Iehu, that he was iealous for the Lord of hostesb? not regarding to walke in the way of the Lord nor depar∣ting from the sinnes of Ieroboam? What Iudas, that hee was one of the twelue, an Apostle a doer of mira∣cles, a sorrowfull penitentc, his heart hanging after his couetousnesse? What Balaam, that he prophesieth, wisheth to die the death of the righteous, refusing to liue the life of the righteousd: what the Iewes, to haue eate and drunke in Christs company, to haue heard him teach in their Synagogues, considering they were for all that, workers of iniquitiee? or what vs, to be baptized, to heare, reade, know the will of GOD; while wee are no doers of it? for search both Coue∣nants, law and Gospell, see, whether they require not both, obedience. Exod. 19 5. Ier. 31.33.

To apply these things to Iusticiaries according to [Vse 1] the law, as the Apostle doth; see wee how sandie a foundation the hope of all such men is built vpon, that for outward priuiledges, promise themselues sal∣uation and righteousnesse; there is no such couenant, that if we be circumcised, borne in the Church, know Gods vvill, &c. wee shall be iustified; the law re∣quires doing, and perfect doing of all the commers thereto.

Giue leaue also to apply it after the tenour of the Gos∣pell,

and couenant of grace, wherein also new obe∣dience is required to saluation, though to other ends, & on other termesf: and set all such as boast of their Chri∣stendome, and other common personall graces, lay it to heart: knowing that their idle faith cannot saue them, if it be seuered from obedience; not that hath place in iustifying, but yet is necessarie in the person iustified.

Tnere be that thanke God for their knowledge; and it is indeed a thanke worthie gift of God; time was •• say they when I knew neither God not his will; now, I thanke God, I know when I doe will when I do ill, &c A••••. but if thou know and doe not, how is thy state betteredg? others praise God they finde sweetnes in the word; whereas it was death to them to heare a Sermon, now they haue a delight in hearing. Ans. a good gift of God, but nothing in auaile without re∣formation •••• others boast of zeale; let them see Iudask; o∣thers of griefe for sinne, their heart akes to thinke of them let them see Iudask, ••••aul; others of desires and fleeting purposes to leaue sinne; others of some mo∣mentante externall reformation•• this is ••uch; yet read we of manie foule relapses and fearfull apostasies. 2 Pet 2.2 ••.

[Vse 2] And let it teach vs, to ioyne to all these worthie pri∣uiledges & graces of God, through reformation of our hearts, and liues, read 2 Cor. 17.1. wherein the Apo∣stle hath comprised in a short summe, the whole do∣ctrine of Christian reformation, first, the nature, se∣condly, the measure, thirdly, the grounds, fourthly, the meanes. The nature may thus breifly be collected out of the text: to be the purging of our selues from all filthinesse both of flesh and spirit, and growing to full holinesse in the feare of God; the heart is not alln, nor the outward man allo: many things suffice notp, but all filthinesse must be forsaken: nor yet to cease from

euill, except thou doe goodq. Full holinesse implies two things, first, vniuersalitie of gracesr, secondly, perfe∣ction indegree: which though we cannot attaine, yet must we aime at. Phil. 3.12.13.

Reasons, the promises, first, of Gods presence; se∣condly, of his acceptance; thirdly of his father-hood; 2 Cor. 6.18.

Meanes, feare of God, wrought thus, first, setting our selues alwaies in his presences; secondly, considering he hath pure eyest, thirdly, meditation of iudgements particular, generall; fourthly, Gods kindnesse, Psal. 130 4. Hab. 3.19.

These things may seeme impertinently here applied to the Euangelicall, which are spoken according to legall couenant, in case of iustification, but con∣sider that they are thus applied Analogically onely, ha∣uing their truth also after a sort in the Gospell.

Sundry other perticulars might be obserued out of this Text, one only I will insist on: & that is this, whereas the Apostle thus sharply chides the dissolute, life of those, that would be masters in Israel, and yet liued in wil∣full disobedience; we may obserue, that there cannot be a more odious thing, then for a man to take vpon him to teach others, neglecting in the meane while, to teach and reforme himselfe: and how bitterly the spi∣rit of God euerie where inueighed against such tea∣chers: see Psal. 50.16.17. Math. 23.4

And it should admonish euery of vs in place of tea∣ching, to begin instruction and information at our [Vse 1] selues: sundry reasons there are mouing to this dutie; first, our admonitions otherwise grow vaine, contem∣tible, and odiousu; euill practise in our selues, not one∣ly impayring the authoritie of our teaching, but euen making all admonitions loathsome vnto our people, secondly, more hurt doth ill example then all instru∣ction,

admonition, or correction can profit; thirdly, besides that, the people vsually attend more to exam∣ple, then to doctrine, till that wisedome prescribed Math. 23.3. be learned: fourthly, and what a wofull case is that Paul intimates 1 Cor. 9.27. of such teachers, that preaching to others, themselues through disobe∣dience become castawaies, fiftly, to say nothing, that such men can neuer with that power, and feruencie re∣proue that sinne in another whereof their owne consci∣ence is guiltie; yea it fares with such a man, as with him that holds a madde dogge by the eares, hee knowes not whither is best, hold him or let him goe: and what combates such men haue, when they fall vpon texts that point the finger at their owne sores we see in expe∣rience.

But proceed we in the text. In this verse is the proofe of the conclusion by a testimonie of Ezechiel, cap. 36.20. The Iewes were transgressours, proofe: for the name of God was blasphemed amongst the Gentiles through them; partly in respect of the wrath of God vpon them for their transgressions, partly, for other their abhominable actions, which opened the mouthes of the heathen to blaspheme the truth, mercie, power, puritie of the Lord, whiles their sinnes drew down the vengeance of God vpon them.

[Obser.] But here obserue how the lewd life of Gods peo∣ple professing his name turnes to the blemish and di∣shonour of the Lordvv: experience hereof wee see dayly; let a prophane man, that neither feares God nor reuerenceth man, liue in the grosest sinnes that can be thought of not a word of reproofe or dislike vt∣tered; let another that professeth religion, through in∣firmitie, but once in his life to be ouertaken, then are the mouthes of all the prophane multitude opened a∣gainst the very truth, and profession it selfe: these are

your bible-bearers, your professours, your men of the holy house, see their fruits, &c. The sinne fearefull in such as giue occasion, see 2 Sam. 12.

Verse 25. For Circumcision verily is profitable if thou doe the Law: but if thou be a transgressor of the Law, thy Circumcision is made vncir∣cumcision.

IN these words is a new prolepsis, the obiection whereof is this, if these former priuiledges auaile not to righteousnesse and saluation yet circumcision at least may steed vs, else what vse is there of circum∣cision? Circumcision is profitable to iustification: Ergo, workes of the law serue to iusti∣fie. Ans. The answere followes, of three members: first, a concession; Circumcision indeede is profitable: secondly, a correction, wherein is first a limitation, if thou keepe the law; illustrated by an Antithesis, verse 25. and a comparison from the greater to the lesse, verse 26. Secondly, a distinction; circumcision is of two sorts; literall, spirituall, outward, inward; literall auailes not except vvith men; the circumcision of the heart is that onely that stands in force, and hath acceptation with God. verse 28.••9.

In this period I must professe a swaruing from the course I held in publike handling, as iudging my second thoughts here somewhat wiser; circumcision I then tooke as a Sacrament, sealing vp vnto vs the couenant of grace, and conceaued the profitablenesse of this sa∣crament here mentioned, to be as of others, a meane to confirme faith; the law also I restrained to that con∣dition

of faith and new obedience, to which the Sa∣craments binde vs, as Rom. 6.3.4.

But now obseruing the scope of the Apostle, mee thinks this exposition though sutable enough to the a∣nologie of Faith, yet fitting not the drift of the Apostle.

That wee may better iudge of the sense; consider we a little the purpose of the holy Ghost: which is, as I take it, to take from the Iewes all their vaine confi∣dence in circumcision & such like ceremonious obser∣uances in the matter of iustification: they obiect circum∣cision is profitable to iustification: Paul yeelds it with a limitation, and a distinction as before, not to be long.

Consider we what it is whereto the Apostle affirmes circumcision to be profitable. Ans. to iustification in the sight of GOD: for that is it which the Iewes ex∣pected from circumcision.

The question then is, how the Apostle could affirme circumcision to be auaileable to righteousnes of works in the sight of God: seeing Rom. 4.11. it was instituted for a signe, and a seale of the righteousnesse of faith. Ans. Circumcision is considered two wayes; general∣lie as a ceremonie, or a branch of the law ceremoniall; more strictly as a Sacraments as a part of the law, it may truely be said to be auaileable to iustification, pro parte ••ua, as euery part of obedience auailes that way. Now whether in this sense the Apostle affirmes it to be auaileable, I dare not determine; how be it this is eue∣rie where euident, that the Iewes vsed, vrged, trusted more in it as a part of obedience, then as in a sacrament of the Couenant of grace, reade Acts 15.5. Gal. 5.23.

Yea, what if we take it as a Sacrament, and say that it assured euen iusticiaries of saluation by workes, if they could bring such workes as the law required? Surely, all that the Lord requires in both Couenants, is obedience vnto the law: and that is the condition of

both Couenants; that obedience to the law be perfor∣med; this onely the difference, that the legall Coue∣nant requires righteousnesse to be performed by our selues; that of grace admits this dispensation, that if we can bring it performed by our surety, it shall auaile to righteousnesse and saluation: in summe. Circumcisi∣on seales vp saluation euen to iusticiaries hypothe••••, if they keepe the law; to beleeuers certainely in res¦pect•• the euent, if they but beleeue in Christ, and performe new obedience, see. Gal. 5.3.

But here I thinke the obseruation is easie out of the bodie of the Text: that the worke done in Sacraments auailes not to righteousnesse or saluation, except the condition of the couenant be performed, by those that partake them: first, the condition, then the Antithe∣sis shewes it, if thou be a breaker of the law, thy Cir∣cumcision is made vncircumcision; that is, all one to thee as if thou hadst neuer beene Circumcised: yea, a Gentile wanting the Sacrament, hauing obedience, nearer heauen then thou, that hast the Sacrament, and neglectest obedience: and weigh well that the Lord in promising, or sealing, bindes not himselfe to performance, but conditionally; that we performe our restipulation, & whence Sacraments should haue effica∣cie, but from the promise and grace of God, I see not. [Vse.]

And therefore that is a meere collusion of Papists, when they teach that the worke done in Sacraments; is auailable to those that participate, yet sine bono motu vtentes. See we first their explication, secondly, their reasons: in Sacraments therefore they assigne a double worke; one of the worker, that is, of him that receiues the Sacrament: another which they call barbarously opus operatum: that is, the act exercised about the Sa∣crament, as in baptisme; opus operantis, is the deuotion of him that receiues it; the worke wrought, the very

sprinkling or dipping in water, and pronouncing of the words by the minister; which very worke wrought, (except there be Obex, that is, an impediment in the receauer, id est, except he set himselfe purposely to hin∣der the effect of the Sacrament,) confers faith, iustifi∣cation, pardon of sinne, &c. This the ancient exposi∣tion, and howsoeuer Bellarmine and some other Neo∣terickes amongst them hunts after other expo∣sitions and take themselues slandered, when this opini∣on is assigned vnto them; yet when they haue all done, their owne explanation is coincident herewith, for what ods betwixt these two? that the verie act of Sacra∣ments confers grace without the deuotion of the recea∣uer; and that it is nothing else for Sacraments to confer grace by the worke done, but to confer grace by force of the verie Sacramentall action ordayned of God for this purpose, not by the merit, that is to say, disposi∣tion of the suscipient: this being the generall doctrine of the most, that Sacraments confer the grace which they signifie, where is no predisposition of him that receaues them.

Now when they come to proue this conclusion, they thus enunciate it, that the Sacraments are true instru∣mentall causes of grace; which if they would thus ex∣plane, that the Sacraments are instruments or meanes of grace which they are ordayned to confer, potestate: we would easily accord with them; for it is true, that they are not emptie signes, but by Gods ordinance haue a fitnesse, when they light vpon a subiect right∣lie disposed, to worke that whereto they are ordayned: but to say that they are actual•• causes of grace where they are applied to subiects not disposed, is a thing senselesse, and without ground in the word of God.

But let vs see their reasons: which are, first, testimo∣nies, secondly, artificiall arguments: first, testimonie

is, Math. 3.11. whence they thus conclude Christs baptisme is more powrefull then Iohns, but Iohns Bap∣tisme did nourish faith where it was already, therefore Christ confers it where it is wanting. Ans. all this wee easily yeeld being rightly vnderstood; but they deceiue vs in the h••mon••mie of Christs baptisme, which they thus interpret; that by Christs baptisme we must vnder∣stand, that which he instituted for the perpetuall vse of the Church, vnder the element of water, whereof Math. 28.19. whereas it is manifest, that here we are to vnderstand the baptisme which Christ ministred in shedding out the gifts of the holy Ghost vpon his Dis∣ciples, &c. as Act. 1.5.

Testimonie the second, Mar. 16.16. He that belee∣ueth and is baptised shall be saued. Ans. To omit their cauils against vs, it will be vnpossible hence to con∣clude, that baptisme confers grace, or saluation where it is wanting by the worke wrought: all that is here af∣firmed, is that saluation belongs to them that beleeue, and are baptised. Now how absurdly hence is conclu∣ded therefore baptisme confers grace and saluation ex opere operato? whereas first, faith foregoeth; and se∣condly, it is added that who so beleeueth not shall be damned, yea though he be baptised.

Testimonie the third, Iohn 3.5. Hence they thus conclude, baptisme of water is cause of new birth; there∣fore it workes regeneration by the worke wrought. Ans. first, yeeld that by water we are here to vnderstand the Sacrament; yet followes not the conclusion; yea the very coupling of the holy ghost with water, intimates thus much at least, that if the holy Ghost worke not with the element, (which is possible) the Sacrament auailes not to regeneration: secondly, it is not without cause, that our Sauiour oft makes mention of the holy Ghost onely, and his purpose is this onelie to

shew the necessitie of new birth to saluation, verse 7.8. yea and otherwise this absurditie would follow, that all lacking baptisme should be damned; and that some hauing the vvashing of the spirit should not be saued, because they vvant the Sacrament.

Testimonie the fourth, Act. 2.38. Act. 22.16. Repent and be baptised for remission of ••innes, be baptised and wash away the ••innes 〈◊〉〈◊〉 calling on his name: therefore baptisme confers remission of sinnes, by the worke wrought, Ans. first, the Text it selfe requiring some things, as dispositions, plainely euerts that inference of opus p••r••tum; for if baptisme of it selfe confers remis∣sion: vvhy doth Peter require repentance? and Ana∣nias inuocation? secondly, vvhy doe themselues con∣fesse, that both the Iewes belieued and Paul repented ere they vvere baptised, and yet would haue vs beleeue; that vvhere is no disposition of the receauer, the Sa∣craments confer grace? but hence it is easilie collected, that the meaning of the places is this; that baptisme was to be receaued as a seale for their further assurance of pardon; for who knowes not but that to belee∣uers, and true penitent••aries remission belongs by the promise of God? vvhy then must they be baptised? Ans. For further confirmationz, receauing the Sacra∣ment as a testimonie and vvitnesse of their reconcilia∣tion with God.

Testimonie the fift and sixt, E••he. 5.26. Tit. 3 5. wher baptisme is made the instrument of purging and rege∣neration. An. First, doubtfull vvhether there be anie speach of the Sacrament, or vvhether onelie of the blood of Christ, and the spirita; secondly, let that be granted, yet their vvorke done will neuer hence be concluded: vve yeeld them instruments and meanes this way: but yet so as that their eff••cacie, requires a predisposition, in those that receaue them.

Testimonie last 1 Peter 3.22. Baptisme saueth. Ans. the place it selfe affords solution: baptisme saueth, but there is a twofold baptisme; one elementarie; whereby the bodie is washed; the other spirituall, whereby the conscience is purged; hereof this place is to be vnder∣stood; at least they are to be taken coniunctly, so that without this latter, the former hath no sauing effica∣cie.

See we now their artificiall arguments, first, a sub∣iectis, or persons to whom Sacraments are administred, they are rightly and profitably administred to infants, deafe, dumbe, madde, sleeping, therefore are not signes onelie stirring vp faith, but immediatlie conferring sanctitie by the worke wrought. Ans. First, their an∣tecedent ••f generall containes a most absurd falsitie; for who, but a madde man, would minister the Eucha∣rist to a child, a madde man? &c. Not being able to examine themselues, or discerne the Lords body? or vvith vvhat profit should they partake themb? second∣ly, if particularly vnderstood of baptisme, the conse∣quence is absurd; for what though it may profitably be administred to infants? (for as touching madde men not able to professe faith) me thinks Pap••sts shold demurre of administration: must the profit needs be conferring of sanctitie, vvithout their disposition? and not rather their obligation and binding to obe∣dience through their whole life? we minister rightly to infants of beleeuing parents thereby initiating them into the couenant, binding them to perpetuall obe∣dience; but whether baptisme any otherwise profit them, till they haue discretion to make vse of baptisme by meditation, to me it is doubtfull.

Second argument ab efficiente, they are signes of di∣uine institution and therefore practicall, and haue power by the worke done, to effect some thing su∣pernaturall.

Ans. We yeeld all; but yet their conclu∣sion remaines vnproued; for what though they haue by diuine institution a power to vvorke supernaturall effects; yet actually they effect them not without the praeuious disposition of the receiuer.

Third argument, Sacraments depend on God in the very vse, who workes by the minister, therefore by the worke done they confer grace. Ans. It followes not: for what though concurrence of the principall agent to be required to make the instrument effectu∣all? will it follow therefore, that the effect, to vvhich they are designed, is vvrought wheresoeuer the in∣strument is applyed? I take it not: except it be shewed, that as the cooperation of the principall is necessarie, so it is alwayes certaine and present; which who can af∣firme to be perpetuall in the Sacrament?

Fourth argument, Sacraments depend vpon Christs death and passion, Christs death hath giuen a power to Sacraments to worke grace, Ergo, &c. Ans. first, that Sacraments respect Christs death, ra∣ther as the obiect, then as the efficient: secondly, be it graunted, that Christ by his death hath procured vnto his children the gifts of the spirit, by vvhich Sacra∣ments are effectuall vnto vs? yet vvill it not follow that therefore thy are effectuall to all receauers, in as much as the efficacie of Christs merit reacheth not to all, and againe the spirit by vvhich they are made effe∣ctuall, is not giuen to all. Iohn 16.

Fift argument, Sacraments are effectuall to assure vs of pardon of sinnes; therefore are practicall signes, that haue a kinde of inherent vertue to confer grace: Ans. It followes not; the Antecedent is too narrow to inferre so large a consequent. It is true that they are ef∣fectuall meanes to assure beleeuers in greater measure of the pardon of sinnes; not true, that they are thus

effectuall by the very receiuing, to those also that are not pre-disposed. And Bellarmines speech is not to be forgotten; though sacraments of themselues be infal∣lably effectuall, yet may it come to passe that to vs they are not effectuall, in respect of our owne indispo∣sition.

Sixt argument, sacraments respect faith, otherwise then the word; for the word goes before faith, sacra∣ments follow itb: therefore sacraments worke their ef∣fect not by meditation or discourse, but by inherent vertue. Ans. A meere calumney; for what if Sacra∣ments and the word be in that respect vnlike, that the Word goes before faith, & Sacraments follow it? shall it thence follow that Sacraments require not our medita∣tion, to this end that they may be effectuall? or that they conferre grace where is no disposition in the re∣ceiuer? Nay, doth not the contrarie hence follow, that for as much as Sacraments may not be administred but to beleeuersc: that therefore they are not effectuall to vs without our predisposition?

Seauenth argument, Sacraments are effectuall to the receiuer though ministred in an vnknowne tongue; therefore by the worke done. Ans. If by this not vn∣derstanding of the language, they meane an vniuersall ignorance of the tenour of the Couenant; so we deny their Antecedent: if such an ignorance of the tongue, as that the word of promise is vnderstood by the susci∣pient, though not as propounded by the minister; so their Antecedent infers not the conclusion.

Eight Argument: if they auaile not, saue onely by meditation and vnderstanding, then were there no cause why the learned &c. should be baptised. Ans. It followes not, for euen they that vnderstand may by renewing their meditation in the vse of the seales be confirmed. Rom. 4.11.

Argument the last; otherwise no difference betwixt sacraments of new and old testament. Ans. We yeeld it in respect of efficacied; though in the signes, man∣ner of signifying, and such other circumstances diffe∣rences be manifold.

Many other both testimonies and reasons are pro∣duced by the aduersaries, which partly for breuitie sake, partly, because they are not so vrgent, nor so nearely concerne the question, I haue omitted; if any shall say that I haue imposed vpon them a conclusion which they maintaine not. Ans. Eyther this must be their conclusion to which their reasons must be apply∣ed; else proue they nothing against vs: for wee yeeld them, to be not onely signes to signifie, but instruments effectuall to conferre grace to Gods children in the right vse of them.

In this question my stay hath beene the longer in as much as I see the dregges of this popish leauen to stick in our people that hold them p•••••• chresta pharmaca, salues for all sores, and potions so powerfull to cleanse them from sinne, that though there be no care of per∣forming what they binde vnto, yet the grace therein offered they thinke shall be by the worke done, com∣municated vnto them. Let them reade. 1 Cor. 10.1.2.3.4.5. Rom. 6. Mar. 16.16. 1 Pet. 3.22. Proceed we now in the Text.

Verse 26. Therfore if the vncircumcision keepe the ordinances of the Law, shall not his vncircumci∣sion be counted for circumcision.

THe first amplification, by Antithesis: summe wherof is this; that as circum∣cision without obedience auailes not to saluation; so obedience, though se∣uered from circumcision, is in some case comfortable.

Vncircumcision; vnderstand metomynically, the Gentiles vncircumcised, if it keep the ordinances of the Law. Quest. First, whether possible to keepe the law? Ans. This scripture teacheth no such thing, being hypo∣theticall. Ob. It seemes obedience is requisite to iustifi∣cation. Ans. so we grant; but then this we distinguish; that the obedience of the law necessarie to iustification is performed by beleeuers in their suretie Christ Iesus; and this requisite to euery person iustified: not by our selues, in as much as first nature corrupted cannot pos∣sibly performe ite; secondly, nature sanctified is but in part sanctified. Rom. 7.

Be counted circumcision.] That is, as well esteemed, [Obser.] as if he were circumcised. Now here mee thinkes, is more then intimated, that bare want of the Sacrament condemnes not a beleeuer; and that a beleeuer though he want the sacrament, (that want not arising from con∣tempt, but from ineuitable necessitie) may be saued. See verse 26. Not to be long this way: it is that the Rhemists yeeld vnto Gentiles before Christ not of the stocke of Abraham. Whence thus wee reason; that if vnder the olde testament sacraments were not absolute∣ly and euery way necessary to saluation, then may wee

not imagine such an absolute necessitie vnder the new: but before Christ not absolutely necessarie. Ergo, &c. For this were to make our condition worse then vvas the state of Iewes, &c. Obiect. If any shall say, that circumcision was not then inioyned with so straight charge as baptisme now. Ans. The contrarie appea∣reth. Gen. 17.14

Secondly, infants many dyed without Circumcision before the eight day; of whom if wee shall conclude they were damned, we shall first impose cryme of ty∣ranny vpon Gods Commaundement; and secondly, (which is not probablef,) be able to say of some particu∣lars, they are damned. Now if bare want of Circumcisi∣on damned not them, neither doth bare want of Bap∣tisme throw vs out of hope of saluation.

Thirdly, without the Sacrament, righteousnes and iustification may be obtaynedg: if iustification, then saluation: betwixt which two, the connexion is insepe∣rable. Rom. 8.30.

Fourthly, Quid quod? Some of the aduersaries con∣fesse, that there are some cases wherein Baptisme of water is not absolutely necessarie as in martyrdome; secondly, speake of a kinde of Baptisme in vow, or de∣sire which in some case may auaile to saluation.

Fiftly, were authours of that distinction of ne∣cessitie: first, absolute; secondly, ordinatae potestatis.

Whence me thinkes is easily concluded, that though Baptisme be ordinarily necessarie to saluation, when it may be had; yet not absolutely necessarie, where is a bare want seuered from contempt.

[Ʋse.] And therefore audacious and vncharitable is that sentence of Papists; that Baptisme is necessarie as a meane to saluation, and that in such sort, that if a man be not Baptised, he perisheth euerlastingly, although perhaps for his ignorance, hee may be excused from

breach of the commandement to that end giuen.

Now sure their proofes should be pregnant for so heauie a doome passed on so many infants, borne in the Couenant, and yet dying vnbaptised. Let vs heare them.

First, Ioh. 3.5. Except a man be borne againe of water and the holy Ghost, hee cannot enter into the kingdome of God. Ans. How strange is it? that so peremptory a con∣clusion, should be built vpon a Text, of so doubtfull and ambiguous interpretation? how often doth water signifie the spirith? nay doth not our Sauiour intimate a disparitie of necessitie? when he first propounds, after repeates the absolute necessitie of regeneration, with∣out mention of water; and Mar. 16.16. hauing said that who so beleeues and is baptised shall be saued, in the Antithesis saith not, hee that is not baptised, but on∣ly, he that beleeues not shall be damned.

And as to their second reason from humane testi∣monies, let it suffice to oppose that one sentence of Au∣gustine De Baptis. contra donatat. Libro 4. cap. 22. that suffring sometimes doth the steed of baptisme, S. Cy∣prian hath no sleight proofe from that theefe; to whom (being not baptised) it was said, this day shalt thou be with me in Paradice. Quod etiam atque etiam considerans, (saith Austine;) inuenio non tantum passionem pro nomine Chri∣sti id quod ex Baptismo deerat, posse supplere; sed etiam fidem conuersionemque cordis, si forte ad celebrandum my∣sterium baptismi in Angustijs temporū. succuri non poterit. Neque enim Latro ille pro nomine Christi crucifixus est, sed pro meritis facinorum suorum: nec quia credidit pas∣sus est, sed dum patitur, credit. Quantum itaque valeat etiam sine visibili sacramento Baptismi quod ait Apostolus Rom. 10.10. Corde creditur ad iustitiam, ore autem fit confessio ad salutem, in illo Latrone declaratum est: sed tunc impletur inuisibiliter, cum mysterium Baptismi, non

contemptus religionis sed Articulus necessitatis excludit. Thus farre Austine; whose summe amounteth to this, that though contempt of baptisme be damnable, yet bare want damnes no man.

[Vse.] And let it admonish vs, as to forbeare sentencing to hell all those that dye without the Sacrament: so not to aduenture, vpon this false supposition of absolute neces∣sitie, intruding into the Ministers function: discom∣fortable is contempt, dangerous omission of this or∣dinance, where it may regularly be had; and as dan∣gerous without calling to vsurpe the honour of Aaron, Heb 5.5.

Verse 27. And shall not vncircumcision which is by nature (if it keep the Law) iudge thee, which by the letter and circumcision art a transgressour of the Law?

Verse 28. For he is not a Iew, which is one out∣ward: neither is that circumcision, which is outward in the flesh.

••erse 29. But he is a Iew which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God.

THe next amplification followes, in a comparison of vnequals: bare vvant of circumcision shall not hinder the salua∣tion of a beleeuing Gentile; nay more, his obedience performed in want of the sacrament, shall iudge thee, which by the letter and circumcision art a transgressour of the law. Circumcision by nature: that is, a Gentile vvan∣ting outward circumcision: letter and circumcision,

that is, literall and externall circumcision seuered from the grace of the Sacrament, shall iudge, that is, con∣demne: iudgement of men is properly ascribed to God, as the principall agent; sometimes to the wordi as the rule or witnes; sometimes to the Ministers and Saintsk: First, in respect of their testimonie; secondly, exam∣ple; thirdly, approbation: so here, the Gentiles shall iudge the Iewes, viz. by their example, occasioning the Lord to poure out the seueritie of his wrath vpon such, as hauing more meanes, and prouocations, per∣forme lesse duetie and obedience. Compare Mat. 12.41.42.

Then how heauy shall be the condemnation of ma∣ny in the Church, [Ʋse.] exceeded of the heathen in deuoti∣on, iustice, and common honestie? how odious vvas periurie amongst them? how rife amongst vs? Vsurie with them matched with murther; with vs vsed as a law∣ful trade. Papists, to make proselytes trauaile sea & land; wander (good God) how farre, to the shrines of Saints by them made Idols? instruction of families with vs neglected, and our assemblies desolate, &c.

Which by the Letter and Circumcision.] Letter and Circumcision, that is literall circumcision hauing the element, wanting the substance. Interpreters note an Enallage of the praeposition (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) perhaps fitly; and yet, it may be the Apostle would intimate, the occasion of their transgression; vaine confidence in the outward element receiued by them. This once is eui∣dent in common experience, that trust to the elements incourageth many to libertinisme in their liuesl. Sa∣craments rightly meditated leade to obediencem: mis∣applyed through corruption, occasion licentiousnes; as how often doe our people, reproued by the vvord GOD, for swearing, drunkennesse, whoredome, &c. take sanctuarie at Baptisme? as if it assured of re∣mission;

men trading in transgression. Let such consi∣der, what now followes, in the Apostles answere; and that is the distinction of Iewes and Circumcision, and analogically of Christians and their Baptisme.

He is not a Iew, namely approued of God, and with∣in the Couenant, that is one outward, &c. that hath onely carnall generation of Abrahamn: neither is that Circumcision; auaileable to saluation: that is out∣ward in the flesh; and cutting of the fore-skinne; but hee is the Iew indeede, that is such in secret: that is, in heart; whose heart is vpright before GOD, in perfor∣ming his restipulation, sincere obedience; and circum∣cision which is of the heart; whereby corruption of the heart is abated, in the spirit: by the worke and operati∣on of the holy Ghost; whose praise is not of men one∣ly, which iudge after the outward appearance; but of God, which pondereth the hearts.

[Obser.] Then there is more required to Christendome, then to be borne in the Church, or to be sprinckled vvith the water of Baptisme, or to make profession of Chri∣stianitie; there be titular Iewes, that are in truth the ve∣rie sinagogue of Sathano: not all Israel that were born of Iacobp: not all Christians that are Baptised. Act. 8.

[Vse 1] What a witlesse conclusion then is that of Pa∣pists? from the name to the nature of Catholikes: be∣cause named Catholiques by themselues, and there ad∣herents (for for vs we giue it them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 onely) therefore the onely Catholique Church in the world; and what a Church haue they framed vnto Christ? whereof secret infidels, open offenders, men lacking all true grace, may be after a sort, true members; so they professe faith, partake sacraments, performe outward subiection to their visible Cerberus; indeed secret infi∣dels, professing faith, and not bewraying infidelitie by lacke of reformation, may till discouerie be reputed of

men, members of the visible Church; but that they should be in any sort true members of that Church, which Christ hath bought with his bloud, to vvhom those benefits of remission of sinnes, resurrection to glorie, and life eternall belong, passeth (I dare say) S. Pauls skill, to conceiue, and Bellarmines logique to proue. Reade this Text.

And let it teach vs, not to content our selues vvith [Vse 2] these outward titular prerogatiues; but rather, la∣bour wee to finde the solide nature of these in our hearts.

Notes of a true Christian indeed; generall: oynt∣ment of the spirit. 1 Ioh. 2.20. More particular first, they are kings in ruling their owne affections, gouerning their families, Iosua 24. Gen. 18.19.

Prophets, instructing themselues. Rom. 2.21. and others within their compasse. Ephes. 6.

Priests, gifted with the spirit of deprication, Zachar. 12.10. Carefully and delightfully exercising it, in be∣halfe of themselues and others. 1 Cor. 1.2. Iob. 1.5.

Notes of an heart truely circumcised: first, such wor∣ship GOD in spirit: secondly, reioyce in Christ Ie∣sus, hauing no confidence in the fleshq: thirdly, put of the sinfull bodie off the fleshr. And of this second Chapter hitherto.

THE III. CHAPTER.

Verse 1. What is then the preferment of the Iew? or what is the profit of circumcision?

Verse 2. Much euery manner of way: for chiefely, because vnto them were committed the oracles of God.

THis Chapter, first, continues the allega∣tions of the Iewes in behalfe of them∣selues, and the Apostles answeres to the same; secondly, after resumes the assumption discontinued; that Iewes also are transgressours of the law; and thirdly, prosecutes the first conclusion; that man is iu∣stified by faith, without the workes of the law.

Their first allegation, propounded by way of que∣stion is verse 1. If the case be so, that Iewes equal∣ly with Gentiles, are lyable to condemnation for sin, belike then the Iew hath no preferment aboue the Gentile, neither is there any benefit of circumcision: but the Iewes haue prerogatiues aboue the Gentiles, and circumcision is sure profitable, Ergo. The Apostles answere consists, first, of a concession to the first mem∣ber; secondly, a proofe of it; and thirdly a deniall of the reason, as it serues to ouerturne the first conclusi∣on. verse 9.

The concession propounded, verse 2. much is the prerogatiue of the Iew, proued by instance, the ora∣cles of GOD were committed vnto them: the rest shall be shewen in order. Obserue here first, the excel∣lencie:

secondly, proprietie: thirdly, manner: fourthly, the title of their prerogatiue.

And hence obserue; first, [Obser.] that it is an excellent and chiefe priuiledge, to enioy the word and ministerie thereof; this is saith Paul primarium; for so I take that particle; to note rather the excellencie of the blessing, then the order of enumerationa. See Psal. 147. where the excellencie of it is showne, by attributes, effects, comparisons. First, it conuerteth the soule: secondly, it is sure, we may build on the truth of it: both in pro∣mise of mercie, and threatning of iudgement: thirdly, it giueth wisedome, and that to the simple: fourthly, it is righteous altogether, no errour in it: fiftly, reioyceth the heart: sixtly, pure in all points: seauenthly, en∣lighteneth the eyes; compared to gold for profit; to hony for sweetnes: eightly, maketh circumspect: first, in shewing the danger of sinneb: secondly teaching how to auoide, verse 10. ninthly it encourageth to obedi∣ence by propounding rewards, comforts our distressesc: instructs in righteousnes, discouereth errours; checks our steppings aside, which Dauid counted a great be∣nefitd: as the Arke amongst the Israelites, so this a∣mongst any people is a pledge of Gods presence.

How much then are we indebted to the maiesty and [Ʋse 1] bounty of our God, that hath graced vs with this pri¦•••• blessinge? but to see how coldly thankes for this be∣nefit comes from vs, is strange: our peace and plen∣tie, wee can sometimes thankefully acknowledge; but this blessing of blessings, the glad tydings of peace, wrought with GOD by Iesus Christ; and published in the Gospell; this plentie of the word, how seeme wee eyther to loath, as the Israelites Manna; or at least cold∣ly to commend and publish the rich grace of GOD to vs in that behalfe.

Reasons of it in many, earthly mindednes^f: first, be∣cause

it allowes none but lawfull profits, and in some, for that it restraines carnall libertie, and reproues cor∣ruptionsg.

[Ʋse 2] Is it such a blessing? then by the truth what ere it cost thee, sell it not, what ere it looseth theeh?

Sinnes depriuing vs of this blessing, first, con∣tempti; secondly, barrennesse of good fruitsk: third∣ly, persecution of the ministersl.

[Obser.] Next, note the appropriation of this blessing to the people of the Iewes in the dayes before Christ; com∣pare Psal. 76. & 1.147.20. Deut. 4.7.8. Act. 14.17. Ephes. 2.12 & 3. dim d.

The time of this appropriation, seemes to haue bin about their deliuerance out of Egypt; Iob an Edo∣mite, yet a true worshipper of God; Melchisedech also a Priest of the most high Godm.

Reasons of it giuen are: first, Gods vndeserued and speciall loue, secondly, truth of his promisen.

[Vse 1] Apparent therefore, that grace then was not so v∣niuersall as Papists would haue ito: sith knowledge of the meanes of saluation was denied to the nationsp.

[Vse 2] And secondly, this must be acknowledged for a sin∣gular blessing, that the Lord hath reserued vs for these last dayes wherein the word of God formerly limitted to the coasts of Iury and Palestina, is now published, vnto vs of the Gentiles; and let vs all praise God for his mercyq, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 entrusted with it, as with an excel∣lent treasure; where wee may obserue how the word is committed vnto the Church; and what our duetie is in respect thereof, faithfully to keepe it; and imploy it to the vses of the trustr: this that depositum, the doctrine of the Gospell & whole word of God, parts of faithful∣nesse: first, that we adde nothing theretos: which part of faithfulnesse how well our aduersaries haue dischar∣ged, he that knowes the 〈◊〉〈◊〉 adding of the Apocriphall

bookes to the canon, and equalling their owne traditi∣ons to the written word of God, except he will be blind cannot but acknowledge, with how seuere a charge we are adiured to take heed hereof: See Apoc. 22.18.19.

And to what purpose need we such a supply, sith what is written: first, it sufficeth to faith and saluationu: and secondly, is able to make the man of God compleatly perfect to euery good worke of his callingvv?

A second thing in fidelitie is; that nothing be dimi∣nished of what it hath pleased God to entrust vs vvith allx: herein also our aduersaries haue deceiued the trust reposed in them; shouldering out the second comman∣dement that they might make roome for Images, and scanting the sense of the law as the Pharisies their prede∣cessorsy: with them thoughts of sinne arising from cor∣ruption, are no sinnes; though it be commanded, that God be loued with all the thought; and the law hath said, thou shalt not lustz: and such motions draw away and entice the hearta.

A third part of faithfulnesse; that we keep it vnmin∣gledb, and not as deceitfull vintners, mingle this Wine of the Lords truth, vvith the water of humane fan∣cies.

A fourth part is to beautifie and adorne the truth in all thingsc.

The fift is that we be carefull and choise to whom we communicate: these holy things are not for dogges, nor these pearles for swined.

The sixt and last; that we defend, maintaine, and pub∣lish this truthe.

Last thing obseruable, is the Title giuen to the word; Oracles of God: partly because deliuered either by liuely voyce, or by immediate inspiration from God; in which respect, they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, liuely Oraclesf, partly because they should be to vs as Ora∣cles,

whereto in all doubts vve should resort. There∣fore Isaiah cals vs to the law and to the testimonieg, and Dauid makes Gods statutes the men of his coun∣sellh.

[Ʋse 1] And if in steed of aduising with Councils and Fa∣thers, men had carefully enquired at these Oracles, for matter of faith: doctrine, no doubt, had continued much freer from corruption.

[Ʋse 2] And if those superstitious ones amongst vs, in steed of enquiring at spirits of diuinationi, and wearying themselues with consultations of Astrologers, would tye themselues to these Oracles, both the comfort and successe of doubtfull attempts, would be much the grea∣ter.

Verse 3. For what, though some did not beleeue, shall their vnbeliefe make the faith of God with∣out effect?

Verse 4. God forbid: yea, let God be true, and e∣uery man a lyar, as it is written, That thou mightst be iustified in thy words, and ouercome when thou art iudged.

BVt proceed we in the Text: For what though some dealt vnfaithfully, shall their vnfaithfulnesse abolish the faith∣fulnesse of God? God forbid, &c.

Their second obiection followes; well; yet this will follow, that either the Lord hath falsified his faith, or else, that all those great promises mentioned in the instrument of his co∣uenant, are become vnfruitfull and vnprofitable vnto vs. Ans. Neither of these; for first▪ that vnfaithfulnes was not vniuersall among the Iewes; some dealt vn∣faithfully,

and to them Gods promises were by their owne default, vneffectuall; but some others there were, and shall euer be in that people, to whom the Lord shall performe his couenant; secondly, yea though all men be lyars, and euen Gods owne children, through frailty, bewray particular vnfaithfulnesse; yet is God still true, both in himselfe, and to them, if they be his; rather pardoning their transgressions, then suffering his truth to faile. And mans vnfaithfulnesse serues ra∣ther to illustrate, then to ouerthrow the Lords fideli∣tie; in as much as he performes his promise, euen to those also, that in some part deale vnfaithfully with him in his couenant. And this is proued by instancek, I haue sinned that thou mightst be iustified, that is, I haue fallen through thy iust permission, and this thou hast suffered, that thou maist be iustified: that is; de∣clared and knowen to be iust, and faithfull in thy pro∣mise.

This, sauing the better iudgment of the learned: I take to be the meaning of the word. For that which some alleadge, that this exposition seemes to import, that how euer men cary themselues, they shall partake the promises. It followes not from it; nay this onely followes, that the Lord performes his promise, notwith∣standing the particular disobedience of his seruants, which is truel, and the promises of God haue their effect to the beleeuing Iewes, notwithstanding the vn∣faithfulnesse of some others amongst them.

Now that we may hence obserue, is this; [Obser.] The vn∣faithfulnesse of vngodly ones in the Church of God, hinders not the accomplishment of Gods promises made to the faithfull: see the Lord auowing this to the Iewes Ezech. 18. by reasons; first, all soules are Gods, equally his creatures, equally deare vnto him; secondly open profession, the soule that sinneth, and

that onely dieth; thirdly, more particular explication; handled in a comparison of equals; as the rebellious sonne hath no immunity by his fathers righteousnes; so neither doth the innocent sonne receiue any detriment by the disobedience o•• the fathern. The Iust liues by his owne faitho, euery man beares his owne burden.

[Vse.] I will apply it to some particulars, as may most con∣cerne the state of our owne Church: this ground me thinkes affords sufficient euidence for determination of those many controuersies, so vntimely raised, so hote∣ly pursued, by Brownists, that haue separated, and Se∣mi-brownists, that still liue after a sort in the communi∣on of our Church. It is first enquired betwixt vs, whe∣ther the malice of the minister impeach the sufficiency or efficacy of the Sacraments to a beleeuing communi∣cant. This question containes these three branches ac∣cording to the seuerall parts of malice or euilnesse in the minister. First, heresie; secondly, lewd life; thirdly, ignorance.

For heresie, the question is auncient; whether bap∣tisme ministred by an heretique be baptisme or no: so of the supper. Ans. Here I take it is this answere, nec a quouis, nec quouis modo.

Perhaps there are Heretiques, whose administration is frustrate; take for instance those, that in the mayne doctrine of the Sacraments, and Trinity of persons, erre fundamentally, as if saith Zanchee, some heretique should teach the party baptised, that the Father alone is God, the Sonne a meere creature; the holy Ghost nothing else but the action of God in our soules; this baptisme thus administred, thus receiued, according to Zanchee his iudgement, is no baptisme. Reason: because not administred according to the doctrine by Christ deliuered, and therefore wants the very forme of baptisme.

Augustine thinkes otherwise; I leaue it in medio: so likewise if any thing essentiall to baptisme be wanting, as matter, or forme, such baptisme is no baptisme. Nicephorus makes mention of a minister that in the want of water baptised with sand; the party was againe baptised; and as I iudge rightly.

But if the Heritique baptising keepe the doctrine of the Sacrament sound in substance, faile not in other things essentiall to the Sacrament; iudgement of the Church now long continued is, that such Sacraments are Sacraments; and need not to be iterated.

I wil propound the reasons of the Ancients, breifly, and as breifly answere the contrary obiections: first, Augu∣stine; thus, a pari as he thinkes; baptisme may as well be giuen out of the Communion of the Church, as it may be had; but it may be had out of the Communion of the Church, by consent euen of Donatists themselues, that vse not to rebaptise repenting reuoltes. Ergo.

Secondly, truth taught by Heritiques is Gods truth, and auaileable to edificationp. Augustine saith well, Sic eorum fictionem fugit spiritus sanctus, vt eorū non deserat ministerium. Iterū, et si non castè annunciabant, sua quaerentes, non quae Iesu Christi; castum tamen erat quod annunciabant, &c. Iterum, si ipse non regeneretur; castum tamen sit quod annunciat, nascitur credens non ex ministri sterilitate, sed ex veritatis foecunditate. If this be true of their preaching, why not also of their administration of Sacraments.

Againe, circumcision administred by Samaritanes was circumcision; and not repeated; why not baptisme ministred by an heritique?

Reasons of Cyprian, keeping euer my reuerence to that glorious Martyr, proue not his purpose; and let it be no imputation of pride to dissent from him herein, sith himselfe professeth, hee desired not to fore iudge

or prescribe to any man; but leaues to euery one, li∣bertie of contrarie both iudgement and practise: his reasons are these; Heretiques cannot giue remission of sinnes or the holy Ghost, sith themselues lacke them. Ergo, giue not the sacrament. Ans. First, the state of the question is changed, for we enquire not so much of the efficacie to the receiuers, as of the sufficiencie of the sacrament in it selfe: secondly, some answere thus; that euen heretiques may be said to haue remission of sinnes, and the holy Ghost; though not formally, yet instrumentally: thirdly, most directly; the consequence is nought; the sacrament may be entier in it selfe, though the grace of the Sacrament be not giuen by the minister. Iohns baptisme was a Sacrament; yet profes∣seth he not to be giuer of the holy Ghost: that digni∣tie was his whose seruants we all areq. Ob. Heretiques cannot pray to be heard, for God heares no sinnersr. Ergo, Ans. Augustine hath three answeres: first, that it is not the speech of our Sauiour, but of the blind man; secondly, that if vniuersally vnderstood, it crosseth o∣ther scriptures, as Luke 18.13 14.

Thirdly, that good prayers put vp by euill men, haue audience with God: non pro p••••uersitate propositorum, sed pro deuotione populorum. Balaam blessed the people, though an euill man, and speaking against the desire of his heart, yet were his words good, and heard of the Lord in behalfe of the peoples.

Ob. But will it not hence follow, that haeretical con∣gregations are Churches of God, since they haue sa∣craments sufficient?

Ans. Not so. Austine well saith, they haue baptis∣mum ligitimum, but not legitime; as the theefe hath the true mans purse. And the Sacraments meerely proue not a Church: if seuered from doctrine sound in the foundation.

And our people may here arme themselues against Anabaptisticall dreamers; that would nullifie Popish Baptisme, and vrge rebaptization.

It is true, they neuer felt fruit of Baptisme, till they left communion with Rome; but had the sacrament in it selfe entier, and potentially fruitfull to seale vp for∣giuenesse to beleeuers.

Now if heresie of the Minister impaire not the na∣ture of the Sacrament, much lesse shall it hinder the office and efficacie of the Sacrament in the heart of the beleeuer, vvhich hangs vvholly vpon the pro∣mise of God; and faith of the recipient, wrought by the spirit.

From heresie let vs passe briefely to other lewdnesse of the Minister, and see whether the lewd life, or vn∣sanctified heart of a Minister any whit diminish the per∣fection of the sacrament in it selfe, or hinder the effi∣cacie thereof to vs.

These questions I rather propound, because I see they are such as at this day much trouble the church of God. And Lord, that our church were so happy as to cut off such stumbling blockes from the vveake. It is too true of our Ministers, many of them, that is said of Elyes sonnes they haue occasioned the people to abhorre the offerings of the Lordt: I say not, but it is the peoples sinne to abstaine, yet withall I am sure it is the heauy sinne of such Ministers, that occasion such abstinence, from the Lords holy ordinances. To the question.

Some of the reasons before alledged may hether be applyed, to proue that the lewdnesse of the Minister, detracts nothing from the substance or efficacie of the sacrament.

To these adde these reasons: first, Iudas ministred baptismeu sufficient in it selfe, I doubt not also but

effectuallvv to the beleeuing suscipient, yet himselfe a secret infidell, yea a diuell incarnatex.

Secondly, Leuites and Priests amongst the Iewes offered sacrifices, celebrated Sacraments; vvhich to Gods people were seales of the Couenant; meanes to nourish faith; yet themselues many of them vnsanctified men. Thirdly, otherwise there could be no assurance at all to Gods children that any time they receiued a sa∣crament; because that sanctification of the heart, though it must be presumed to be, where the life is but out∣wardly reformed; yet cannot be knowne certainely, ex∣cept by speciall reuelation. And what difference there is in this behalfe, betwixt a secret, and open prophane man; I see not. Fourthly, instruments haue their effici∣ency from vertue of the principall mouer; neither can the euilnes of the Minister frustrate the vertue of Gods ordinance, in the making, or working of the sacrament.

Ancient Diuines haue expressed this in sundry simi∣litudes; as by water that passeth through a channell of stone into a garden, though the channell it selfe re∣ceiue no benefit, because of its owne indisposition, yet the garden is made fruitfull. So, &c.

Againe, as in sowing it matters not whether with cleane hands, or foule, the seede be sowen, so it selfe be good, the soyle fertile, receiue the heate of the Sunne, and benefit of rayne. So &c.

As the light of the sunne is not defiled, though it passe through the dirtiest place, so neither the dignitie nor vertue of Sacraments hindered by lewdnes of the minister.

And therefore though I loath such Ministers as by their lewd life cause Gods people to abhorre the Lords sacrificesy: yet I cannot see, with what comfort the people can refuse Sacraments for the ill demeanour of the Ministers. Doth any man refuse a Kings Donation,

because a lewd Lawyer drawes vp the conueyance, or deliuers it sealed in the name of the King?

But I hasten to the third branch, which is ignorance; and here thus propound the question; whether the negligence or vnabilitie of the Minister to preach, im∣peach the sufficiencie or efficacie of the Sacrament to the beleeuing communicant. This question hath long troubled the Church of God amongst vs, and yet dis∣quieteth some men weake in iudgement.

I wish with my heart, our Church were so happy as to cut off occasion of this question, by furnishing it self with able pastours in euery congregation. But to the purpose. The negatiue seemes to mee most probable; and with all that heate of inueighing, I see not yet one argument soundly prouing, their actions nullities. And for my iudgement I propound these reasons.

First, it hath been proued that the ill life of the Mi∣nister preiudiceth not the sufficiencie of the Sacrament, therefore neither their ignorance: for it is as much re∣quired of a Minister that hee be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; vnre∣prouable in his life; as that hee be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; able and fit to teachz.

Secondly, Baptisme hath been administred by some that had no calling to preach: yea, and that warranta∣bly, and with Christs owne allowance the Disciples of Christ; before euer they were sent out to preach, admi∣nistred Baptismea. And that this was before their sen∣ding to preach, appeares by this, that Christ himselfe began not publikely to preach: till Iohns imprison∣mentb; and at this time when Christs Disciples bap∣tized; Iohn was not imprisonedc. Ergo.

Thirdly, some auncient Diuines are of opinion that those to whom Peter enioyned the baptising of Corne∣lius and his company) were no preachersd. (Ambrose saith) that Peter had not so much as Deacons vvith

him, nor did himselfe baptise Cornelius, and those with him, but commanded the brethren, which came vvith him from Ioppa to Cornelius to baptise: And the reason of his coniecture is more then probable; for as yet besides the seauen Deacons, there was none ordained: The same Ambrose his authoritie in this place is not to be despised by men of the aduerse part, for as much as themselues alleadge him as authenticall for them in the point of Bishops calling.

Other reasons will appeare in answere to the obiecti∣ons of the aduerse part; which are on this manner.

First, euery ministerie of the new testament, is a preaching ministerie, and therefore sacraments are nullities that are deliuered by no preachers; for Mini∣sters onely can giue sacraments. Ans. First, it will trou∣ble these men, I suppose, to proue that euery ministe∣rie of the new Testament is a preaching Ministerie: holding their owne

• 1 Principles: For what thinke they of Deacons and gouerning Elders, must they also be preachers?
• 2 What of Doctors, who sure, if their description of preaching be sound (as I thinke it is) come not within the compasse of preachers?
• 3 What of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉e, which why I should vnderstand of assistent preachers rather then of assisting readers and ministers of Sacraments, I see no reason.

The consequence will not easily be proued; for be it granted that by Gods ordinance none should be mi∣nisters, but who are preachers, will it thence follow; that the action of a no preacher is a nullity? by Gods or∣dinance none should be a Minister, but who is a sancti∣fied man; now if an vnsanctified man haue by bribe∣rie or fraud thrust into that holy calling, are his acti∣ons therefore meere nullitiesf?

Their second Argument whereby they proue them no Ministers; is because they wait not on their officeg: namely on preaching, the onely essentiall propertie of a minister.

Ans. And doth this proue them to be no Ministers by calling, because they neglect execution? Kings then are no Kings if they vse not the sword to punish; and their lawfull iniunctions are nullities to the subiect, because they faile in the principle worke of their calling, shew a desparitie betweene the two; or else learne, they may be Ministers by office that neglect the execution of their office.

Their third obiection is, that vnpreaching Ministers sinne in medling with administration of Sacraments, because that is a pastorall function.

Ans. First, I demaund whether the action it selfe for the matter of it be a sinne in him; or is it his sinne one∣ly because of the faultie manner of performing? If it be in the latter respect onely; that I am sure will not make his action a nullitie to vs; and that materially it is no sinne in him, me thinkes is euident; because eue∣rie man in place of a pastour is bound to administer Sacraments; yea and by omitting any pastorall office he layes open himselfe to Gods wrath, come he in how hee will, whether ordinately, or by intrusion: for in e∣uerie pastour hath the Lord laide necessitie of doing pastorall offices. Secondly, it remaines yet to be pro∣ued, that administration of Sacraments is so appropri∣ated to the person of the pastour, that no other but a compleat pastour may deale in it.

Certainely in the ancient church Deacons vvere as∣sistents to the Bishops and Presbyters, in administrati∣on both of Baptisme and Eucharist.

And many stiffe in the opinion forenamed, vse help of others in publike reading, praying, catechizing, who

by office are no pastours. Lastly, I would gladly haue this consulted of by my Brethren differing from vs in iudgement. What the word of God hath against this; the ordayning and setting a part of some persons, to pub∣like reading, praying, administration of Sacraments, who yet should not be permitted to deale in publique preaching. Surely, some such order appeares to haue beene a∣mongst the Leuites and Priests of the old Tabernacle. And M. Iunius seemes to acknowledge the employ∣ment of Deacons this vvay in the primitiue Church, partly for ease of pastours, partly, for their owne triall.

With what vvarrant of the word they may be cal∣led to a Pastours office that know not how in some measure to diuide the word aright, I see not; but if some men lacking the gift of prophesie be admitted to some other inferiour subordinate seruice in the Church, I see not what the church doth herein repugnant to the scriptures, prouided alwayes they possesse not the place of pastours.

Thus farre of these controuersies, entred into as God can witnesse with my soule, not to iustifie the bold∣nesse or ignorance of such as haue without gifts thrust into the pastours office; but to remoue the vniust and causelesse scruples of vveake consciences, that deeming their actions nullities, haue almost resolued of rebaptization; and vtterly refuse Sacraments at the hands of vnpreaching Ministers. Their desire to haue true seales set to their pardon, I blame not; but their refusall of Gods seales for ignorance or negligence of the keepers, who can defend?

To these may be added, that other quaere betwixt vs and Brownists, whether a man may vvith com∣fort of conscience partake the Sacraments with those assemblies wherein open sinners are tolerated to parti∣cipate;

so that he shall not partake with them in their sinnes, nor any way hinder his owne benefit by these and like workes of religion.

Here againe I could wish the executours of Church Discipline would be awaked, and not suffer the pro∣phane drunkard and adulterer to touch things so ho∣lieh. And my Brethren the Ministers to discerne be∣twixt the precious and the vilei: that the hearts of the righteous be not made sad by such promiscuous pro∣mising and sealing vp life to the wicked: howbeit, it should be farre from euerie honest heart; to separate from assemblies wherein such abuses are tolerated through negligence; or therefore to refuse to vse their owne right, because vsurpers vniustly intrude thereon.

For the question; best Diuines both auncient and moderne thus resolue, that in assemblies, vvhere the word and worship of GOD is kept pure for substance, there may be a comfortable participating of Sacra∣ments; yea though by conniuence of gouernors some inordinate walkers be admitted.

Reasons, some of them are these: First, Paulk, pre∣scribing an order of due preparation to sacraments, wish∣eth vs to examine our selues, not others: now if hee had thought it vnlawfull to communicate with others that are vnworthy, he would haue giuen charge, with as great circumspection, to looke to others as to trie our selues: secondly, the same Apostle limites the crime and penalty of vnworthy receiuing, to the persons selfe that partakes vnworthily, verse 29. By vnworthy com∣municating he brings iudgement on himselfe not vpon others: thirdly, examples of Prophets liuing in cor∣ruptest times of the Church; yet not separating from the publike assemblies, where was the word of GOD, and ceremonies of Gods owne Institution; but in the

middest of a polluted people lifting vp pure hands and pure hearts vnto God: fourthly, practise of Christ & his Apostles, in extremitie of Pharisaicall licence and su∣perstition; yet assembling to the same temple with the wicked themselues, vnto publique exercises of reli∣gion. More I will not adde. The obiections of the ad∣uerse part shall haue a short solution; and so a passage to the next.

Obiect. They alleadge, 1 Cor. 5 11. with such eate notl: 2 Cor. 6.17. Isay 52.11. come out from among themm, touch no vncleane thingn.

Ans. Our Diuines thus answere; first, that the places some of them speake of fellowship with them in workes of darknesseo, by comparing, Ephes. 5 7.11. secondly, that they are meant of priuate familiaritie or amitie with such; and thirdly, that onely as it tends to countenance them in their euill.

It is true saith Augustine; that the Prophet said plainely, come out from amongst them, separate your selues, touch no vncleane thing. Ego vt intelligam quid dixit, attendo quod fecit, by his fact hee expounds his speech. He said depart; to whom said hee it? surely to the righteous: from whom should they depart? sure∣ly from sinners and vniust. I enquire whether himselfe departed from such, and I finde, that he departed not. Therefore hee meant otherwise, viz. then of a bodily separation: for sure hee would be the foremost in do∣ing, that himselfe commanded: he separated in affecti∣on; obiurgauit at{que} arguit: continendo se a consensu, non tetegit immundum obiurgando autem exijt liber in con∣spectu Dei, cui ne{que} sua Deus imputat peccata; quia non fe∣cit; ne{que} aliena quae non approbauit; neque negligentiam, quia non tacuit, neque superbiam quia in vnitate mansit. Sic ergo fratres mei quotquot habetis inter vos, &c. If you haue any amongst you loden with loue of the

world, couetous, periurers, adulterers, &c. as much as in you lyes improue them, that in affection and heart ye may depart from them. Reproue them, that ye may goe out from amongst them: and consent not vnto them, that ye may touch no vncleane thing.

Thus farre Augustine against old Donatists, whose proud schisme Brownists amongst vs haue reuiued.

Yea, let God be true, and euery man a lyar.

The former conclusion is here proued by a reason, as I take it, a fortiori: God is true in his promise and couenant; though euery man be in part vnfaithfull; therefore the vnfaithfulnesse of some few in the church abolisheth not the fidelitie of God in his promise. The Antecedent is proued by a speech of Dauidp. The ac∣commodation of this place is diuers, some referre it to Dauids petitionq, wash me &c. that thou mayest be iu∣stified, id est: that thou mayest be acknowledged iust and true in thy promises. Some to Confiteor, I acknow∣ledge my wickednesse, &c. that thou mayest be iustifi∣ed. Some to peccaui, I haue sinned, that thou mayest be iustified

And this sauing other mens better iudgement, I take to be the connexion agreeablest to the Apostles pur∣pose, and the words of the obiection following.

Quest. Was this then Dauids end in sinning? Ans. Not so: not Dauids end in committing; but the Lords end in permitting his sinne: secondly, the particle (that) notes not alwayes the intention but the euent. Ʋt sit sen∣sus, I haue sinned by thy iust permission; out of which sinne, this one thing hath followed, the illustration and magnifying of the glory of thy truth, in as much as euen to me dealing vnfaithfully in thy Couenant, thou kee∣pest promise and mercie. And this mee thinkes first a∣grees with the Apostles scope, and hath an argument a fortiori to proue the conclusion of the Apostle; mans

infidelitie abolisheth not the truth of God, nay which is more it serues to illustrate and commend it, as one contrarie set by another: secondly, it suites with the obiection ensuing; which is this, our vnrighteousnes commends the righteousnes of God.

[Obser. 1] See we what may hence be gathered: first, I thinke it is hence soundly collected, that particular vnfaithful∣nesse cuts no man off from the Couenant of grace: GOD is true in performing his promise, though eue∣rie man; yea his own children be in part vnfaithfull.

Particular vnfaithfulnesse; I thus interpret; that which is showne in some particular acts of vnfaithful∣nesse: as in Dauids adulterie and murther, &c. grosse fals, and such as deserued vtter reiection from Gods loue, yet through Gods pardoning mercy, no separa∣ting sinnes: secondly, such as wherein the committer is in part a patient as Bernard interpreteth; because with the whole heart he sinneth not, but hath euer some re∣luctation against the temptation; some dislike after the committingr: See the reasonss.

[Ʋse.] Therefore they are iniurious to the comfort of Gods Saints, that teach euery grosse sinne wasting the Conscience, to throw them for the present, vtterly out of Gods fauour. It is true that till repentance, sense of fauour is lost: yet euen then when the Lord turnes towards vs the anger of his countenance, is he a graci∣ous God and father vnto vs. Yea, his very anger ari∣seth from loue, and tends to good.

Now if any should hence emboulden himselfe to commit sinne; let me say what I thinke; hee giues e∣uidence that he neuer yet came within Gods Couenant; but if by infirmitie any haue been ouertaken; let him not from particular slips conclude his throwing out of the Couenant; God is still a father, and Christ an aduo∣catet.

That thou mayest be iustified, &c.] Very sinne it selfe [Obser. 2] turnes in the issue to the glorie of God: had we euer had so glorious a monument of Gods power and iu∣stice, had not Pharaoh in his pride and obstinacie pro∣posed to Gods commandu? It was foelix culpa, saith Gregory of Adams fall (iudging of it by the issue) that made way for such a redeemer as was Christ the Lord. In a word; God glorifies his mercie in pardoning, his iustice in punishing, his power in ouer-ruling, his wisedome in ordering the very sinnes of men and di∣uels.

May he not then, [Vse.] without impeachment of his good∣nesse, permit sinne to be? that knowes out of it to bring so much glory to himselfe? It is true that Au∣stin hath, the omnipotent God would neuer so much as suffer euill to be done, but that he knowes to bring good out of euill.

There is nothing so absolutely euill, but eyther hath or may admit some respects of goodnes. And whether they more dishonour God, that teach an idle speculati∣on of the euill deeds of men, and erect a power of com∣mitting sinne, countermaunding Gods power in preuen∣ting it, or they that ascribe to him a voluntarie permit∣ting of it for his owne glorie, let Gods Church iudge.

Verse 5. Now if our vnrighteousnesse commend the righteousnesse of God, what shall wee say? Is God vnrighteous which punisheth? (I speake as a man)

Verse 6. God forbid: else how shall God iudge the world?

NOw follow certaine obiections, occasi∣oned by this present doctrine, and al∣legation out of the Psalme. Ob. If this be so (as thou seemest to alleadge out of Dauid) that our vnrighteousnes, com∣mend, id est, sets out, and makes more conspicuous the righteousnesse and fidelitie of God; then is God vniust that punisheth for vnrighteousnesse. Ans. Of three members; first, a Caution: I speake as a man; that is, in person of a carnall and prophane man: secondly, a detestation; GOD forbid: thirdly, confutation of the consequent; by a reason from the act or office of God; God is not vniust; for then could he not be iudge of the world, &c.

In this obiection note we two things: first, the man∣ner of propounding: secondly, the substance of it: manner, by way of question; and that after a sort inter∣rupted in the very vtterance; the Apostle me thinkes, therein residencing the state of godlesse cauillers a∣gainst Gods truth.

[Obser.] How they are sometimes appaled and euen at a stand in vttering their blasphemous conclusions. Reasons: first, naturall conscience sometimes is weakened in themvv: secondly, remembrance of iudgements infli∣cted on others causeth trembling: thirdly, GOD him∣selfe sometimes immediately strikes with fearex.

And it were to be wished they had grace to stop; [Vse.] where conscience checkes; that if the minde haue had libertie to conceiue, the tongue yet may be bridled from vttering blasphemies, which consci∣ence recoyles against: how often, doe I perswade my selfe, haue our aduersaries of Rome such con∣troulements, while they are labouring to make Gods truth odious, by deducing thereout blasphemous infe∣rences? it is fearefull to breake through impedi∣ments that GOD layes in our way to withhold from sinne.

Substance of the obiection. If our vnfaithful∣nesse serue to illustrate Gods truth, and to make it more glorious; then is GOD vniust that punisheth vnfaithfulnesse. But the first is true: Ergo. Now the direct answere is not here expressed by the Apostle, partly for that the cauill was so odious, that it requi∣red rather detestation, then answere; partly because the answere vvas so obuious, that any man might frame it; see we vvhat it is: the answere is on this man∣ner, that it followeth not, because that the illustra∣tion of Gods glorie flowes not from our sinnes, ey∣ther by nature of them, or by intention of the com∣mitter, but by accident rather. See wee therefore a little how sinnes set forth and commend Gods truth, and promote his glorie. Ans. First, as one contra∣rie sets forth the nature of another, by comparison and iuxta-position. Sicknesse commends health, peace, warre; and mans vnrighteousnesse Gods righteous∣nesse, thus onely by making it appeare more glo∣rious, when they are compared together. Health receiues no bettering from sicknesse naturally, yea ra∣ther it ouerthrowes it: so secondly by accident, be∣cause GOD takes occasion thereby eyther to shew mercie in pardoning, or iustice in punishing.

Whence followeth this doctrine:

[Obser.] That though mans vvickednesse redound in the issue to Gods glorie, yet is GOD iust in punish∣ing it.

Reasons: first, sinne in its owne nature tends to Gods dishonoury: secondly, the sinner in it intends not to honour GODz. Augustine showes how in wilfull murther, though it be true, that GOD after a sort giues the innocent into the hand of the slayer, yet God is iust, and the murtherer, doing the secret vvill of God, is iustly punished.

Deus non nisi iustè, homo autem poenâ dignus; non quia illum occidit quem deus nollet occidi: sed quia per iniquitatem. Non enim ministerium Deo iubenti praebu∣it, sed suae malignae cupiditati seruiuit. In vno igitur eo∣dem{que} facto; & Deus de occulta aequitate laudatur; & homo de propria iniquitate punitur, &c. hee addes the instance of Iudas, vt alibi.

[Ʋse.] Therefore let no man please himselfe in this that his euill deedes haue turned in the euent to the glory of God.

It is true that there is not the lewdest action of the prophanest miscreant, but GOD brings some good out of it: their iudgement is neuer the lesse, not∣withstanding GOD be thereby accidentally glorifi∣ed. There was neuer more hellish sinne then that of the Iewes in crucifying the Lord of glorie; nothing by which God euer reaped greater glory then by the death of his Sonne: yet is the wrath of GOD come vpon them to the vtmosta: and that most iustly.

It is true that Pauls bands turned in the issue to the furtherance of the Gospellb: yet woe to that Ly∣on that bound him. True, that persecutions of Gods children turne to their benefitc, bringing quiet fruit of righteousnessed: working vnto them an incompa∣rable

waight of gloriee: yet shall God in his iust iudge∣ment recompence tribulation to them that trouble hisf: but proceed we in the Text.

In the Apostles answere, occurres first this Caution: I speake after or according to man: first, not in mine owne person; as if I eyther approued or deuised such a deduction; but I Anticipate onely the cauils of prophane carnall men; readier to blaspheme then to beleeue the truth.

So charie ought Gods children to be in obiecting against the truth, and euen in propounding the ca∣uils of others, neuer to owne them for theirs; such protestations were seasonable in the scholasticall dis∣putations; especially where rude nouices are admit∣ted to be Auditors; I speake what I know, the verie omission of such cautions, and ouer great heat in pres∣sing obiections, though but personately, hath tain∣ted the iudgements of some through their igno∣rance.

Secondly, his detestation. Ab sit: God forbid; the forme of Apostolicall detestation: and as Caie∣tane saith; it shewes how hee euen abhorred to heare mention of the iniustice of God. And should teach vs not vvithout trembling and detestation to reiect ca∣uils especially blasphemous against GOD, and iniu∣rious to his truth: instances in this Epistle are di∣uers.

And if there were no other thing to proue our key-cold loue of Gods truth, and zeale for his glorie; this one were sufficient; our lentitude in reprouing those many blasphemies of Gods holy name, which in com∣pany of prophane men we cannot but heare.

Thirdly, his confutation: (else how shall God iudge the world.) The manner of answere may in logick seeme absurd, but is in Christianitie the best that can be

shaped to denyers of principles; neither was it vvant of skill that made the Apostle deny the conclusion; but Wisedome rather to direct Gods children, how to car∣rie themselues towards such as question vndoubted principles: still hold euident truthes, yea though thou know not how to assoyle doubts raysed by men of corrupt mindes and destitute of the truth.

In Philosophy it is receiued, not to dispute against such as deny principles; in Diuinitie it is most safe e∣specially for meaner men; to hold conclusions eui∣dently taught in despight of all cauilsome premisses.

If any shall question the being of my GOD, in whom I liue, moue, and haue my being; whom, if I were blind, I may euen palpably feele: I may perhaps pittie his Atheisme, and deplore the abuse of wit, but shall choose to confute rather with a club, then with an argument, though plenty want not. If Arius or Antitrynitaryes, shall oppose against the Trinitie of persons in the vnitie of Diuine essence, detest their blas∣phemie; but though their contradictions seeme neuer so plausible and vnanswerable, hold still the conclusi∣on that there are three bearing witnesse in heauen, and that these are oneg.

Verse 7. For if the veritie of God hath more a∣bounded through my lye vnto his glorie, why am I yet condemned as a sinner.

Verse 8. And (as wee are blamed, and as some affirme that we say) why doe we not euill, that good may come thereof? whose damnation is iust.

BVt see wee here other cauilling in∣ferences from the same grounds: The Apostle brings in the cauiller thus yet inferring: If Gods truth hath been much more aboundant∣ly manifested by my lye, and vn∣faithfulnesse to his glory, not onely God shal be vniust in punishing, but God and man both iniurious in censuring my action of sinne, yea more then that; these euill things (as they are deemed) should be exhorted vnto and done as good, that so great a good as Gods glorie might come thereby: This the obiection; answere followeth; first, these are but slan∣ders and scandalous imputations; for we teach no such thing, neither will these conclusions follow vpon our doctrine; secondly, by denuntiation of iudgement, their damnation or iudgement is iust. The direct an∣swere to all these cauils see in verse 5. they haue all a manifest fallaci accidentis.

Obserue the common lot of Ministers to be subiect to slanders (as we are slanderedh.) [Obser.]

Reason; thorough our sides Sathan wounds the truth; and by disgrace of our persons aliens from re∣spect of our doctrine.

Let neither Ministers nor people thinke it strange if [Ʋse 1] this betide vs at this dayi. The diuell is still a Diuell;

as the accuser of the brethrenk: so especially the slan∣derer of the ministerie.

[Ʋse 2] Be not hastie to admit an accusation against an El∣derl: not vnder two or three witnesses and those au∣thenticall. The reason of which caueat, is thus giuen by some; for that Sathan hath speciall enuie at such, and none more exposed to calumnyes then they, none whose disgrace brings greater preiudice to passage of the truth.

[Obser.] As our persons escape not slanders; so neither our doctrines scandalous imputations Christ accused as a destroyer of the lawm: what neede wee seeke further then our owne experience? hee that hath leasure, let him see that f••rraginem blasphemiarum scraped together by Kellysson out of Bellarmine against not ours, but Pauls doctrine of Predestination; certainety of saluati∣on, iustification by faith onely, &c.

This onely let me admonish our people, as not to be offended at this when it fals out, so withall to com∣pare what wee teach of the Articles with the writings of the Prophets and Apostles, yea this withall let mee more say, that the cauils against our doctrines are no other then what Gods spirit hath preuented, and plen∣tifully answered in the scripturesn.

And let these slanderers well waigh what the Apostle here speakes of their issue; (their damnation is iust) and sure if for idle words wee are countableo, how much more for blasphemies against Gods holy truth ^p?

Verse 8. And (as wee are blamed, and as some affirme that we say) why doe we not euill, that good may come thereof? whose damnation is iust.

LEt vs doe euill that good may come of it. This resolution here reproued, af∣fords vs this instruction:

That euill may not be done, that good may come of it: no not the least euill to procure the greatest goodp: Will you speake wickedly for Gods defence, and talke deceitfully for his cause? may I not lend God a lye for his glorie? much lesse doe any other euill, for any o∣ther good whatsoeuer. Sauls pretended intention vvas good, yet his action censured of rebellion, and com∣pared with the sinne of witchcraftq; and how did Gods wrath burne against Ʋzzah, notwithstanding his zealous intention, to preserue the Arke from fallingr.

What Apologie therefore can Papists haue for their vvarranting rebellions and treasons against Princes haereticall, as they tearme them, [Ʋse.] and tyran∣nous? And how will the reference and ordering of such foule actions in Deum, and good of the Church warrant such attempts to conspiratours? It is a good saying of Caietane, vpon this place; secundum sanam veram{que} doctrinam peccata non sunt eligenda vt media ad quemcum{que} bonum finem. Heare his reason. Quia suapte naturâ repugnat peccato quod sit eligibile; & propterea nec propter se nec propter aliud bonum est eligibile. And i•• no sinne, sure then not the murther of the Lords annoin∣ted, howsoeuer hereticall; tyrannous, excommuni∣cate.

I say nothing of the whole frame of their religion, that hath no other foundation in the world much of it, but good ends and intentions; such as are stirring vp of deuotion alluring of the people, abating of cor∣ruptions, and see in what esteeme such wise ordinances are with the Lordt.

Now I could wish our people had this principle tho∣roughly fastened in their vnderstanding; that good intentions make not good actions, and that as well the meane, as the meaning must be good: if wee desire to haue our actions pleasing vnto Godu. Sathans ad∣uantages are many from hence; euils by this meanes being not onely bouldly committed but stoutly de∣fended.

I will passe from this place with a question or two; first, what if two euils be propounded? may not the lest be chosen to auoide the greater? Ans. Euils are of two sorts: first, euils of paine: secondly, euils of sinne: If both be euils of paine, the olde rule is E malis mini∣mum, though perhaps there are cases,x wherein it is not safe to be our owne caruers. If both be sinnes, the rule is this; E malis nullum: no not the least to auoide the greatest. Caietane reasons well, if no euill may be done that good may be procured, much lesse that euill may be auoyded: seeing that to auoide an euill is a lesse good, then to procure a thing truely good.

Secondly, what if euils of both natures offer them∣selues; perhaps a little sinne (if any may be little) and a great paine? as an officious lye or cruell death, may not the lye be aduentured, that death may be auoided? Ans. If thou mayest not lye for Gods gloriey, much lesse for thine owne life, that should be as dung vnto thee, compared with the glorie of God.

May sinnes be tolerated to auoide inconueniences? as vsurie to maintaine traffique; Idolatry to preserue

peace of kingdomes, &c. Ans. This rule well weighed sufficiently assoyles these doubts; whatsoeuer sinnes we haue power to hinder, and hinder not, become ours by iust imputationz. And for toleration of strange worship, if it hath been the blemish of good kings to to∣lerate instruments of Idolatrie, though not the vse of them; if secondly, commendation of others to remoue them; if thirdly, Asa did wel in not tolerating his mother to haue her Idola: if fourthly, he & others be commen∣ded for commanding and compelling their people to serue the Lord, and to doe after the law and the com∣mandementb; mee thinkes they cannot scape blame that tolerate euils so odious: and I could wish all Chri∣stian politiques to consider, that righteousnesse is the best vpholder of states, and transgression in the issue proues their ouerthrowc. May a lesse sinne be tolera∣ted, to preuent a greater. Ans. where meanes are not to hinder bothd: though in Moses perhaps there was something extraordinarie: and that onely till God giue meanes and opportunitie to reforme all.

Thus farre of these cauils by way of digression; of purpose vsed by the Apostle, to preuent the scandall of weake, and stop the mouthes of prophane cauillers.

This wisedome let it be imitated of vs all in our mi∣nisterie, in doctrines that may by mistaking proue of∣fensiue; prudently preuent whatsoeuer a cauiller may obiect, though sometimes wee be censured to shake hands with our Text.

Verse 9. What then? are wee more excellent? No, in no wise: for wee haue already proued, that all, both Iewes and Gentiles are vnder sinne.

Verse 10. As it is written, There is none righte∣ous, no not one.

Verse 11. There is none that vnderstandeth: there is none that seeketh God.

Verse 12. They are all gone out of the way: they haue been made altogether vnprofitable: there is none that doth good, no not one.

Verse 13. Their throate is an open sepulchre: they haue vsed their tongues to deceit: the poy∣son of aspes is vnder their lippes.

Verse 14. Whose mouth is full of cursing and bit∣ternesse.

Verse 15. Their feete are swift to shed bloud.

Verse 16. Destruction and calamitie are in their wayes.

Verse 17. And the way of peace haue they not knowne.

Verse 18. The feare of God is not before their eyes.

LEt vs now proceede to that that fol∣loweth; verse 9. Where the Apostle preoccupates what Iewes might in∣ferre vpon his former concession of priuiledges graunted them aboue the Gentiles. verse 1.2. Ob. Thus much then you grant; that Iewes haue something more then Gentiles; and therefore are not equall in the case of iustification. Ans. Not so; saith the Apostle, for vve

haue already proued, that all both Iewes and Gentiles are vnder sinne.

First, see we how this seeming contradiction may be reconciled, the Iewes haue preheminence aboue the Gentiles many wayes, and againe, Iewes excell not Gen∣tiles. Ans. Both true in diuers respects: if wee regard fauours vouchsafed of God; so Iewes exceede Gentiles; if wee view them in nature, and consider them in the point questioned of the breach of the law; so no oddes betwixt Iew and Gentile; for all are equally vnder 〈◊〉〈◊〉 sinne; all equally therefore excluded from possibilitie of being iustified by vvorkes: This is the plainest reconcilement; though there be others conceiued in o∣ther tearmes.

Now whereas Iewes so readily take hold of vvhat Paul grants, touching their preheminence. [Obser.] Obserue wee how propense our proud nature is, to owne her excellencies, though hardly brought to acknowledge infirmitiese. Reasons, First, nature sicke of selfe-loue; and loth to seeme nothing in her selfe; the lesson hard to deny our seluesf: Secondly, and the cunning diuell first wounded in himselfe by pride; labors by pride to keepe possession against grace; GOD resisteth the proudg: this is well knowne to the Diuell.

This may wee easily take our selues withall euer by a little obseruance; labour wee to correct it, [Vse.] by dwel∣ling vpon meditation of naturall frailety.

The Lord vseth these meanes to remoue it: first, Affliction after greatest fauoursh: secondly, permitting graces to ebbe and flow in vs: thirdly, sometimes lea∣uing vs to our selues,i that by experience of frailetie we may learne to beare lowly conceits of our selues in nature.

For this cause let vs consider the obseruation this verse next affordeth, that is, [Obser.] that whatsoeuer difference

grace or prouidence hath put betwixt vs, in this we are all equall, whether Iewes or Gentiles, bond or free, king or beggar, if wee be sonnes of Adam, wee are all vnder sinne. That fountaine hath poysoned all the streames thence issuing. Now so wee are said to be in three respects: first, vnder guilt of sinne: secondly, vnder curse of sinne: thirdly, vnder raigne of sinne.

The two first are here chiefely meantk, and the glose of Rhemists, that will haue this saying of Paul, and the testimonies annexed, to be restrained to the multitude and more part of the Iewes, not vnderstood of euery particular; as Zacharie and Elizabeth; the blessed Virgin, and others, is absurd; for who can ima∣gine Paul, or rather Gods spirit so bad a logitian, as out of a particular to conclude a generall.

No lew can be iustified by the law; for the most part of them are vnder sinne: is this trow we Pauls best logicke?

Ob. Zacharie and Elizabeth &c. were iust. Ans. by grace, not by nature, whereof the Apostle here con∣cludes. And Pauls wisedome is obseruable, reckoning himself amongst these that excell not by nature though God had by grace, put difference betwixt him & others.

[Ʋse 1] Now brethren this state of our nature, let vs all take notice of; and labour, not onely to acknowledge it in our iudgement; but euen to feele it in our hearts: first, it is that must be in vs before wee can be fitted for gracel: secondly, it hath a gracious promise of refre∣shing, vbi supram; thirdly, lacke of it hindereth all solide comfortn: fourthly, the first step to Gods kingdomeo: Meanes, first, view our selues in the looking glasse of the lawp: it is the end why it is giuen, to shew miserie, by reason of sinne; and to implead vs guiltie before Gods iudgement seateq: secondly, apply to our selues the curses, which are without partialitie threatned to euery

transgressour, for euery transgressionr: thirdly, con∣sider of how pure eyes the Lord iss: how hee hates iniquitiet: and suffers no transgression to passe vnpu∣nishedu: hath appointed a day wherein to iudge the world in righteousnesvv: brings euerie worke to iudge∣ment, and euery secret thing whether it be good or euillx: fiftly, aske but thine owne soule, thou hast a thousand witnesses in thine owne bosome of this guilti∣nes and subiection to the curse of sinne. Conscience (if it be not seared) I perswade my selfe trembles, in most men, at the sight of particular hearing, of generall iudgementy: if seared, this a heauier iudgementz: and it selfe an argument of our being still vnder sinnea:

Lastly, I vvould but know the reason, vvhy a∣mongst-men in their pure, or rather impure natu∣rals, the doctrine of the law is so distastefull, as in experience ministres finde? No doubt conscience in them guiltie of transgression, flyes that arraigne∣mentb.

Hence learne we to cleare Gods iustice, in iudgements [Ʋse 2] executed vpon such as to the ignorant, seeme innocent. Exempl.c We reade of a iudgement executed vpon A∣chan and his children, for reseruing part of what GOD had deuoted to execration.

With what iustice, saith an Atheist, dies the infant for the fathers sinne? Ans. Many answeres are giuen: first, that it was a worke of Gods absolute 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for terrour of others: secondly, that children are parts of their parents, and in them their parents are punished: thirdly, some, that perhaps they sinned by conceale∣ment; the scripture no where mentioning that they were infants: fourthly, let it be granted they were in∣fants; yet were they sonnes of Adam, and therefore vncleaned: and as Paul here speakes, vnder sinne.

That God defers execution of wrath, but for the

least moment, it is his great mercie; that hee inflicts death at any time vpon men vnder sinne, what iniustice is it?

[Ʋse 3] Let it teach vs not to murmure against God in our afflictions; be they neuer so violent, wherewith the Lord afflicts vs; if we consider our estate naturall; wee shall be forced to say of our crosse as the the theefe of his punishmente: wee are iustly here; and receiue things worthy of that we haue done.

Here followes proofe of that formerly taught; that all sonnes of Adam, whether Iewes or Gentiles, are vnder sinne: it is taken from place of testimonies, out of the Psalmes and Prophets, as the margine well notes them: touching accommodation of these testimonies to the Apostles purpose: some doubt there may ••e made, in as much as the Prophets, Dauid and Isay, seeme to apply them to particular persons and times. Some an∣swere; that these being the purest times of the Iewish church, vnder Dauid and Ezekiah, they may well con∣clude the rest, by an argument from the greater to the lesse: secondly, some, that Paul meant to proue his purpose, by induction of particulars, which vpon the former ground of the puritie of these times, more then of other, he brake of, thinking the purpose by these particulars sufficiently proued; but thirdly, it is appa∣rant to him that reades the Psalmes especially, that they are vniuersallie to be vnderstoode of all persons and times. Vt Psal. 14. &c. To which let this be added; fourthly, that howeuer some particulars of actuall sinnes, shew not themselues in all and euery man, yet the fountaine and seede, as it were of all, is in all men, none excepted; and by these particulars that wee see eminent in some, we may see to what we are all inclined, were it not that the Lord by grace, eyther restraines, or corrects.

But here let vs obserue, [Obser.] how all men naturally are in all parts subiect to all sinnes.

Consider but the testimonies alledged, and you shall see an Anatomie of the whole man naturall; I spare particularly to handle them, for that they are odi∣ous to the considerate reader.

This onely consider, how hee iustly taxeth vs of vvant of all goodnesse: pronesse, and execution of all euill, &c.

Ob. If any shall say that euen in men naturall▪ we see abstinence from some euils, performance of some good duties, and as euerie earth beares not euerie weede; so neither is euerie mans heart full of all sinnes.

Ans. That any man is exempt from any one sinne, and extremitie thereof, it comes not of na∣ture, but of restraining gracef, man is borne (saith Iob) as a wilde asse colt in the wildernesse, and as the horse rusheth into the battell, so a naturall man, more then it pleaseth God to bridle, runnes headlong into all extremitie of prophanenesseg.

And this should teach vs iealousie and watchful∣nesse [Vse 1] ouer our owne hearts, that no man presuming of any power in nature, throw himselfe into tempta∣tions; but pray God daily, not to leade vs into themh: fearefull are examples euen of Gods Saints, this way: see Peterl, and Salomonk: sundry particulars might be instanced.

That one I vvill presse vvhich is common in practise at this day; regardlesnesse of choyse in marriage; the common enquirie is how beau∣tifull how vvealthie, how friended; religion that should principallie be eyed, not once thought of: they hope, though neuer so prophane or superstiti∣ous, to be a meane to gaine them. It is a holy speech of Nehemiah. Cap. 13 26. vpon this occasion; did not

Salomon king of Israell, sinne by these things? yet among many Nations there was none like him; for hee was beloued of his GOD, and GOD had made him King ouer Israell; yet strange women cau∣sed him to sinne: Compare 2 Reg. 8.12.13. see an ex∣hortation, Phil. 2.12.13.

[Vse 2] If GOD hath exempted thee from dominion of any one sinne; let his grace haue the glorie; thou seest euerie day examples of detestable trans¦gressions, thefts, murthers, treasons, adulteries, &c. out of question they are the beast streames that issue from a gracelesse heartl: In them as in a looking glasse, thou mayest see thine owne nature: Let euery grosse sinne seene in another, be vnto thee a Sermon of thank∣fulnesse vnto God; by whose grace thou hast been vp∣holden and kept from like enormitiesm.

[Vse 3] Feare to insult ouer the sinnes of others; rather pit∣tie their forlorne nature; and if Brethren; in meeke∣nesse restore them, considering thy selfe that thou al∣so mayest be temptedn.

Verse 19. Now wee know that whatsoeuer the Law saith, it saith it to them which are vnder the Law, that euery mouth may be stopped, and all the world be culpable before God.

IN this verse the Apostle preoccu∣pa••es the exception of the Iewes Ob. These testimonies conclude not vs, but Gentiles. Ans. First, the records out of which they are drawne proue the contrarie; that Iewes especially are here meant: what soeuer the law saith, it saith to them in the Law:

but these things the law saith, therefore Iewes who onely had the giuing of the Lawo, here especi∣ally are intended: secondly, à fine: the ende of these and like speeches in scripture, is that euery mouth may be stopped, and the whole world be culpable before God. But except Iewes be here concluded; their mouthes are not stopped. Ergo.

Sense. What the Law saith: Law: first, Scripture; Synecdochically; as Psal. 19. & 119. &c. to them in the law, that is, to that people to whom God gaue his word written; such were Iewesp.

Now that wee may here obserue is; how desirous nature is to shift off from it selfe the stroke of the word of Godq: especially where it censureth and condem∣neth of vnrighteousnesse; first, such hypocrites are we by nature; secondly, and so desirous to seeme some∣thing, more then our brethren.

This that we haue dayly experience of in our mini∣sterie; [Vse.] let a Minister deale in reproofe of any particu∣lar sinne, our peoples vse is to share out to others their portion; he met with such a one and told him his owne; vvhereas alas, if we had wisedome to propound the question, as the disciples in that indefinite speech of our Sauiour, one of you shall betray mee, and aske, is it I? vvee should finde our selues the person meant; at least by what is reproued in others; might see old Adam reproued in our selues; and take occasion by correction of other mens breaking out into action, to bewaile and striue against our owne inclinations.

For this cause, consider wee, [Obser.] what the Apostle ad∣deth; what the law saith, it saith to them in the law; to them onely and to them all; vnderstand it generallie; first, of prescription: secondly, reproofe: thirdly, in∣ditement; fourthly, of commination: fiftly, condem∣nation. Duties equally prescribed to all; breaches of

duties equally reproued in all: transgressions equallie accused in all: punishment equallie threatned to all: sentence of death equally passed on all that trans∣gresser.

[Vse.] And I could wish, and doe pray, this might sincke into the mindes of those, that pleade exemption from obedience, and fondly expect immunitie from punishments threatned in the law. Who is the Lord (saith Pharaoh prophanely) that I, a King as I am; should heare his voice, and let Israel goes?

Thus minded as Pharaoh, alas, how many are there? Deuotion is fit for Church-men; and religion for idlers, that haue nought else to doe; Amaziah vvill haue Amos dismissed from Bethelt: sinnes in the coun∣trey, are no sinnes in court. Prophecie in Iudah, &c. would GOD this corruption stayed onely in Kings Courts; though they also should remember their Lord is in heauen; that Rex Regum and Dominus Domina∣tum; whose law imperiall, reproues, accuseth, threate∣neth; condemneth the sinnes of all without partiality.

That euery mouth may be stopped, &c. whether this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That, declare the intention of God, in thus con∣uincing vs of sinne by the law, or the euent onely, there is some doubt, it is sometimes put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that; a note of illation rather then of intention.

I haue in the Analysis interpreted in the first sense, with other expositors; and leaue it in medio; because the oddes is not much in the substance of the conclu∣sion. Euery mouth might be stopped Metaphora; that is, that all men might be put to silence, for any claime they can make to righteousnes or saluation by the law; or as others, from boasting of their own righteousnes as verse 27. or for iustifying themselues in Gods sight.

And all the world.] First, not Gentiles onely but Iewes also, all sonnes of Adam be obnoxious or cul∣pable

before God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; impleadable as guilty of transgression, and so subiect to condemnation.

Now hath the Lord sufficiently conuicted vs of transgression, [Vse.] and stopped the mouths of all men from clayming righteousnesse by the law? Then how dares flesh and bloud, open their mouth once to plead for iu∣stification by the law? why doe wee not rather lay our hand vpon our mouth, and supplicate to our iudge; be our righteousnes in shew neuer so greatu? are we so loth to be beholden to our God for righteousnes? had we rather magnifie the power of Nature, then tran∣scribe glory of righteousnes and saluation to the grace of our God? Surely, saith Paul, they must iudge, ac∣cuse, condemne themselues, that will escape the seueri∣tie of Gods iudgementvv 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; impleadable as guilty; and subiect to condemnation; that this is the state of all men, see testimoniesx: and if there vvere nothing else, yet that trembling of the conscience at the least euidence of Gods wrath, vvould sufficiently euince ity: and Examples. Gen. 4.13.14. Mat. 27.4.

Now Lord that wee had eyes to see, [Vse.] and hearts to feele this miserie wherein we are by naturez: wee had gone a good step towards our happinessea: and let vs all pray God to giue vs that eye salue of his spirit; to see how miserable, wretched, poore, blinde, and naked vve are by natureb.

Verse 20. Therefore by the workes of the law shall no flesh be iustified in his sight for by the law ••m••••th the knowledge of sinne,

LEt vs now proceede. Therefore by the w••rkes of the ••aw, &c. The assump∣tion of the principall syllogisme is here concluded: 〈◊〉〈◊〉, that by workes of the law no man is, or can be iusti∣fied in the sight of God; where a new reason is added; from a contrarie vse and effect of the law: ••y the la•• c••mm••th 〈◊〉〈◊〉 k••••wl•• ••f ••nne. In the words are two things; first, a conclusion; no flesh sha•• be 〈…〉〈…〉 the workes of the 〈◊〉〈◊〉 in the sight of God: se∣condly, a reason, confirming the conclusion: for by the law c••mm•• the knowledge 〈◊〉〈◊〉 sinne. Wee will a little at large explane the conclusion; that the state of the question betwixt vs and iusticiaries, may the better be perceiued. What flesh? What iustified? What workes ••f the law?

Flesh in Scripture syneedochycally sometim••s sig∣nifies man at largec: sometimes corruption of nature drawne by Adams falld: sometimes mans nature with the corruption adioynede the first and last sense, are pertinent to this place. No flesh, that is no man; as P••al. 143 2. to vvhich place the Apostle seemes to allude.

An••] No flesh; vvee may vnderstand it formally, and so it implyes a reason for the conclusion: as if hee should say, no man can be iustified; because euery man is flesh: that is, corrupted with originall sinne.

Shall be iustified.] In the right explanation of this terme, lyes almost the vvhole substance of the con∣trouersie.

Our aduersaries vrging the Grammatical Etymolo∣gy, ••••ke it Physically and with them, to be iustified, is to be made righteous by infusion of habituall righte∣ousnesse.

They vrge: first, Grammar Etymologie: secondly, Texts 〈◊〉〈◊〉: thirdly, Aequipoll••nces, or explanations by other tearmes.

Iustificare, signifies to make righteous, as the com∣position shewes; Ans. first, let that be yeelded, doth it thence follow that this making righteous, is by infusi∣on of habituall righteousnes? Secondly, Bellarmine himselfe in another place blameth those that vrge Grammar against receiued vse of words; de poenitent. lib. 1. cap. 7. In eo erran•• multi (saith he) quod v••cum signifi∣cati ••es ex Etym••l••gia por••us ducunt, quam ex communi scripturae & bonorum authorum vsu.

Texts are these, Dan. 12.3. They which iustifie ma∣ny. Ans. And is it Bellarmines iudgement that Mar∣tyrs; Ministers, or other Christians, doe iustifie by infusion of righteousnesse? I cannot thinke it. Now if they be said to iustifie, as they are said sometimes to forgiue sinnesf, to couer a multitude of sinnesg: to saueh, as instruments, by whose ministerie the Lord iustifies, remits, saues; what is this to the sense by them vrged? or what against our explication.

By his knowledge shall my righteous seruant iustifie manyi. Ans. And why must this scripture signifie iusti∣fying after a Physicall, rather then after a iudiciall man∣ner? The Chapter hath a propheticall description of Christs humiliation; and the blessed effects thence is∣suing vnto vs; the mayne amongst them, is iustifi∣cation, explaned in this verse; first, by the authour, me∣ritoriously procuring it vnto vs: secondly, by subiect, or persons to whom its vouchsafed: thirdly, the instru∣ment or meanes in vs; he shall iustifie many, that is,

procure by his humiliation to all that know him: that is, acknowledge him for their mediatour, absolution from sinne and condemnation. And that this is the sense ap∣peares by the reason adioyned. For hee shall beare their iniquities, that is, the punishment of their sinnes.

The exposition of Bellarmine and the reasons brought to approue it, are to any indifferent reader friuolous.

By his knowledge: that is, doctrine; Ans The words best reade thus, out of the originall; by the knowledge of him; making Christ the obiect knowne, rather then the subiect of knowledge. Ob. my righte∣ous seruant, Ergo, by iustice & seruice he iustifies. Ans. First, what necessitie to take these Epithetes formaliter? Secondly, it was needfull for him that vndertooke as a mediatour to procure our absolution, at the barre of Gods iudgement; himselfe to be holy, harmelesse, se∣parate from sinnersk: Ob. seruus: he iustifies therfore by doing seruice to his father, in the worke of iustifica∣tion; not by iudging. Ans. first, that is not here taught: secondly, how tarre fetcht is this conclusion? the Pro∣phet sheweth here the effect of Christs humiliation: viz. that hee, as the meritorious cause, shall pro∣cure our discharge from sinne; neither doe any of vs contend, that to iustifie alwayes is put for actus iudicis: but is sometimes▪ Metonymically giuen; to Authour, meanes, instrument, of iustification.

Ob. Apoc. 22.11. Qui iustus est, iustificetur adhuc: Ans. First▪ their owne Authentique Greeke, hath not iustificetur; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secondly, what necessitie to interpret Physically, rather then iudicial∣ly? May not the sense be this? he that is iust by accepta∣tion in Christ, let him indeauour to preserue himselfe, in that blessed condition.

Thirdly, yeeld that glosse, will it hence follow that in the question of our iustification in the sight of God, it must be so taken? Saith their owne Caelius Pannonius: this is spoken Prophetando non optando. By way of pro∣phecie, rather then of desire or exhortation; And then what hinders but the iudiciarie acception of the word, may stand?

Ob. 1 Cor. 6.11. Ye are iustified; that is, ex iniust••s iusti effecti. Ans. first, be it granted; what is that to making righteous by infusion of inherent righteousnesse? se∣condly, the Apostle directly distinguisheth betwixt san∣ctification and iustification, which Papists in this whole controuersie confound. Ob. Equipollence or explanati∣on: Rom. 5.19. Many shall be made righteous in Christ, as many were made sinners in Adam: hee vrgeth first the phrase made righteous: secondly, the comparison &c.

Ans. Some interpret the phrase thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be presented iust. But contra: first, no example can be brought eyther out of scripture, nor for ought I know, out of classicall authour, where this verse, ioyned to a word, whereinto his signification pas∣seth, signifies to be presented; but to be constituted or made: secondly, why translate wee here presented: and in the former clause, made? for there to interpret other∣wise, were harsh.

Secondly, therefore I answere; first, that they can∣not shew that the Apostle here entended to interpret the word iustified: secondly, we yeeld that wee are by the obedience of Christ made righteous; but vvill it thence follow, that it is by infusion of inherent righ∣teousnesse? and not rather by Donation or imputa∣tion?

Ob. It must be by inherence, for so is Adams sin con∣uayed to vs, and thus did Adam make vs sinners.

Ans. Comparisons must not be stretched beyond the intention: there can no more be hence collected, but that wee are made righteous by Christs obedience, no lesse then by Adams disobedience wee vvere made sinners: or that Christ is herein like to Adam; that as he conuayed sinne to his posteritie, so Christ righ∣teousnesse to his children.

Touching manner of conuayance or communicati∣on, the Apostle speakes not. Therefore in this sense, the terme is not vsed in this question.

Let vs see now how the scripture vseth the word: and especially, how in this place and question the Apo∣stle vnderstands it? The word to iustifie, or to be iustifi∣ed▪ signifies sometimes to acknowledge iust, and giue commendation of righteousnes: as Luk. 27.19. Rom. 3.4 so men are said to iustifie GOD. Sometimes to ap∣proue, maintaine, defend as iustl. so to men in respect of themselues or others. Sometimes Metaphorically, or by Senecdoche, to free or deliuer; as Rom. 7. Some∣times to absolue and acquit from crimes whereof a man is accused, whether iustly, or vniustly: or to pro∣nounce iust, and giue commendation of righteous∣nessem, so Pro. 1 &c. callat. cum. Pro. 24.24. Isay 5.23. Sometimes to giue testimonie and reward of righte∣ousnessen. Sometimes to esteeme, accept, pronounce, righteouso. These significations are many of them co∣incedent. Let vs enquire in what sense the Apostle in this question takes it: vvee shall best vnderstand it: first, by scope of the Apostle: secondly, by vse of the word in this question.

The scope of the Apostle is this, to shew how a poore sinner guiltie of transgression, and thereby ex∣cluded from hope of heauen, and lyable to condem∣nation, may obtaine righteousnes, such as for which the Lord shal at the barre of his iudgement pronounce,

and account him righteous, and so acquit him from condemnation.

That this is the Scope, appeares by that formerly in the Epistle; where the Apostle hath conuinced all sons of Adam of vnrighteousnesse; to this end, that they might seeke righteousnesse out of themselues in Christ. And willing to giue refreshing to the wearie soule pres∣sed with conscience of sinne, and priuitie of lacke of righteousnesse; he sets downe, what that righteousnes is, for which God will accept and account vs righteous: according to this scope, then to be iustified is to be pronounced & accounted as righteous. Now this being granted to be the Apostles drift; see we▪ what in expe∣rience of a Christian, is that that troubles the conscience arraigned? what that that giues it peace? I speake now in generall: that that first affrights, is feare of condem∣nation; because of the sentence of the law, and seueritie of the iudge; this first in sensep; but if a man be deman∣ded why he feares condemnation, his answere will be, because he lackes righteousnesse, and knowes GOD to be of pure eyes, hating iniquitie, and not holding the wicked innocent: and till hee see some righteous∣nesse in which he may stand before God, he can neuer be freed from feare of condemnation. Therefore the Apostle purposeth here to shew by what meanes a man may obtaine righteousnes, such as for which the Lord shall accept and account him righteous.

Secondly, vse of the Word. The word in this Epistle is first vsed. Rom. 2.13. the hearers of the law are not righteous with God; but the doers of the law shall be iu∣stified: where I thinke the word must thus be rende∣red; are not accounted and holden righteous: for, what he in the latter clause cals iustified, in the former hee tearmes being iust with God; that is, in Gods ac∣count and estimation.

I spare heaping vp of testimonies for breuities sake: To be iustified then, here, is to be accounted or ap∣proued for righteous: that which some vrge, that to be iustified here signifies to be acquit ••rom sinne, that is, to haue pardon of sinnes; though the acception be frequent, yet is not pertinent to that place, as the clause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intimates; compare Rom. 2.13. as also the reason of the Apostle this; euery man a transgressour, therefore no man iustified by the law; that is workes of the law; that is, obedience to the law; or secondly, per∣formance of duties therein prescribed.

The sense then is this; that no man borne of Adam can by workes of the law procure account and esteeme of righteousnesse before GOD: so that in this con∣clusion, hee remoues this effect. (Iustification) from this cause (workes of the law) in respect of euery sonne of Adam.

Hence then, let vs obserue this conclusion; that workes of the law cannot procure the esteeme of righ∣teousnesse with GOD, to any child of Adam. First, reason of the Apostle collected from the illatiue parti∣cle therefore; and stands thus, if we looke back to the Apostles discourse. No transgressour of the law can be iustified, that is approued as righteous before God by the workes of the law; but all flesh, that is, euery sonne of Adam is a transgressour of the law: therefore shall no flesh be counted righteous before God, by vvorkes of the law. The assumption hath beene at large proued: cap. 1.2 & 3. see wee the reason of the proposition; it is this. The law to iustification requires continuance in euerie thing therein vvritten, to doe it. Wherefore, seeing he that transgresseth continues not in all things written in the law to do them; apparent that by workes of the law no flesh can be iustified.

Second reason: or rather the same iterated in other

words, is in the latter end of the verse, from a contra∣rie effect of the law: that is, conuiction of sinne: thus: If by the law vvee be all conuicted of sinne; then by vvorkes of the law, can none be iustified; but by the law comes knowledge of sinne; that is, we are conuicted of sinne: Ergo. The assumption againe is euident, set downe in the Apostles words, reason of the consequence; vt supra.

Knowledge of sinne; not so much, quoad naturam peccati; for so by the law comes the knowledge of righteousnesse; but quoad inhaerentiam in nobis; that is, if vve looke to the law wee shall see our vnrighteous∣nes discouered, and be forced to acknowledge that we are sinners; therefore can wee neuer looke to obtaine righteousnesse by doing of the law: for euen one trans∣gression anihilates righteousnesse, in respect of righte∣ousnesse by the law: Gal. 3.10.

Now wha•• (trow we) can our aduersaries obiect to e∣lude this so direct testimonie of the Apostle? They distinguish: first of the law: secondly, workes: thirdly, iustification. Workes of the ceremoniall law, say Rhe∣mists, are here excluded, not those of the law morall. Contra: marke then how vvorthy a disputer they haue made the Apostle: euery man is a transgressour of the law morall; Ergo. no man can be iustified by the workes of the law ceremoniall. Hee meanes by workes of that law, wherof they are transgressors; that was the law mo∣rall: secondly, he concludes of all men both Iewes and Gentils that neither Gentiles by workes of the law of na∣ture, nor Iewes by workes of law written, can be iustified. Now to the Gentils was not the law of ceremonies giuen: thirdly, hee meanes workes of that law, by vvhich com∣meth knowledge of sin, but that is the law moralq, & that of ceremonies, doth not directly, but secondarily, & by accident conuince of sin, fourthly, he meanes that law

by which the true meanes of iustifying a sinner is not reuealed, verse 21. but the law of ceremonies, in sacrifices and other types, though obscurely, reueale Gods righteousnesse; namely, Christ the ende of the law for righteousnesser. It remaines then: that he con∣cludes of all workes, of all law, whether ceremoniall or morall.

Of workes they distinguish thus, according to their principle, and time of doing: de iustitia & operibus lo∣quitur, quae fidem & gratiam dei praecedunt: so Bellar∣mine, so Rhemists, of workes Moral done without faith, and the grace of God: that is, as they must be vnder∣stood; of workes done by infidels, and such as are not yet members of the church: but contra. Gal. 2.15.16. directly preuents this cauill: secondly, the Apostle hath of purpose conuinced the people of God of transgressi∣on, ver e 19. to shew, that euen they could be iustifi∣ed by their workes, though done in faith: thirdly, the reason of the Apostle will conclude workes of grace; for if whosoeuer transgresseth the law cannot be iustifi∣ed by workes of the law, then neither they that haue faith, and are in state of grace; sith they also are trans∣gressors: fourthly, vvorkes done in grace and faith follow iustification. Ergo, cause it not.

Of iustification: this is of two sorts, or hath two degrees; first, whereby a sinner is made iust inherently: secondly, whereby a man being now iust is made more iust inherently too: that is, hath inward righteousnesse encreased in him. Ans. First, scripture is not acquain∣ted with the first and second iustification; for iustifica∣tion, as in this question the scripture vseth it, is actus indiuiduus: secondly, that which they call iustification: scripture termes sanctification; and distinguish it from iustification thirdly, it is apparantly the Apostle pur∣pose, to shevv how a sinner a may attaine righteousnes,

not how he may encrease it: here therfore the place for that distinction: we conclude then, that no man can be iustified by any workes of the law. [Vs]

Now I could wish our people had learnt, but this one lesson thoroughly, amongst those many other, ne∣cessarie to saluation: but so naturall is Poperie in this point, to the sonnes of Adam, that though they can∣not but acknowledge themselues sinners, yet they haue hope of iustification by their workes; their good pray∣ers, and their good seruing of God, the very pillar of their confidence, for righteousnesse and saluation. It is true, they confesse they are sinners, and haue of∣fended; but their good workes they hope will ouer∣come the bad.

Poore soules, if they had eyes to see their miserie: first, how euen one transgression, takes away all possi∣bilitie of being iustified by the laws: and wherewithall wilt thou come before God, to appease his wrath, for thy innumerable transgressions? secondly, can nature poysoned vvith sinne yeeld any fruit pleasing vnto God? thirdly, or our imperfect good vvorkes, ••••ay downe our perfect and consummate sinnes? Holy Da∣uid had many good workes; and except in the case of Vrujah, not noted of any notorious crime; yet depre∣cates iudgementt, vpon this ground; he knew no man liuing could, by his best workes, endure the censure of iustice; and Iob resolues to supplicate to his iudge: and Paul, counts all his owne righteousnes dung and drossevv: and Daniel dares not present himselfe to God in his owne righteousnesse: and who are vve, that we should once dreame of our good vvorkes, o∣uerprising our sinnes, in the ballance of Gods iustice? but see, yea pray GOD thou mayest see, the cunning of the Diuell; first, to robbe vs of righteousnesse by bringing vs into transgression; and then to flat∣ter

vs vvith hope of righteousnesse by the law, that he may keepe vs from Christ.

Now before I passe from this place, the question fit∣ly offers it selfe to be discussed, whether workes of the law, are here wholly and absolutely excluded from power of iustifying: or onely our workes of the law, as done by vs; briefely whether hee exclude as well the obedience of Christ to the law performed for vs: as our owne obedience and doing the workes enioyned in the law. This question hath been but of late moued, and was neuer thought off by the first restorers of our faith, though exercised long in the question of iustifi∣cation: the more I wonder at the peremptorinesse of those that now presse the affirmatiue; and sure if the case were mine owne, I should a little suspect my selfe of singularitie and be iealous of mine eye-sight, least it∣ching after noueltie, had something dazeled me. And for the opinion generally receiued, let me say thus much in generall; that it sufficeth to the Apostles pur∣pose to exclude vvorkes of the law done by our selues; first, hereby is man as much abased, as Rom. 3.27. se∣condly, Gods grace as much magnified, as Tit. 3.5.6.7. thirdly, necessitie equally laid on vs to seeke righ∣teousnesse out of our selues in Christ: fourthly, heart as much inflamed to loue God: fiftly, conscience as well setled in a sweet peace: sixtly, obiections as suffi∣ciently answered: seauenthly, shall I adde, (vvhich I presume is all the aduerse part can plead) scripture as easily and currently explaned; all vvhich so being, though I vvould haue no man for pretense of noueltie, to reiect a truth clearely euidenced in the word; nor am so prophane as to choose to erre with many, rather then to thinke truth vvith few: yet sure, I should much sus∣pect my selfe in such a case, vvhere I goe alone, and vvould not easily be brought to diuulge my conceits

supposedly true, considering what an ope I should giue to aduersaries, to taxe of leuitie and vncertaintie in foundations: though I know this taken at worst, is but hay or stubble, built on the foundation.

Now to the point; I take it, it cannot be shewen to be the Apostles purpose to exclude workes of the law absolutely, but onely as done, or to be done by vs. Rea∣sons; first, this sufficeth to the Apostles purpose; vt supra: secondly, this particle (done by vs) is in some Texts directly expressed; in some others by good consequence deducedy: not hauing mine owne righ∣teousnesse, which is by the law; that is, as I thinke, by the law, as performed by me; for in other sense, Paul could not call the righteousnes by the law, his owne righteousnes, but in respect of his owne performance: thirdly, if I should define righteousnesse, I could not doe it but in these termes, a conformitie to the law of God; if vnrighteousnesse; no otherwise then thus, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Ioh. 3. but righteousnes wee haue by iustification, and that such, as whereof wee are de∣nominated iust and righteous; therefore iustice of the law, not simply excluded, but onely in respect of our performance: fourthly, the Apostle giuing a reason, why it vvas impossible to the law to iustifie vs, saith, it vvas onely because it vvas vveake, by meanes of the fleshz: intimating thus much, I thinke, that vve are excluded from iustification by the law onely in respect of our disabilitie to performe it: fiftly, consent of Di∣uines, teaching that the righteousnes of the law, and that of the Gospell, differ not in matter and forme; but onely in the efficient and end, so Iunius Thes. Theolog. 36. Polanus in Daniel: cap. 9. verse 24. Zan∣chius ad Ephesios.

And that Christs obedience to the law, is not exclu∣ded from office of iustifying; me thinkes is more then

probable by these reasons: first, because it seemes to be performed by him, as a duetie for vs, or in our steede: which by this reason I thinke is euident: performed it vvas by Christ; eyther vice sua, or nostra; or neutra, or v••ra{que} the third is absurd, if the second and fourth be granted, we haue the purpose. And that he did it not vice sua, or as a duetie vvhich himselfe ought to God appeares; first, then could it not haue been meritori∣ous, no not for himselfea: but it was meritorious: se∣condly, hee was no meere creature, neither vvas the law giuen to him.

Againe, our vvhole debt vvas to be paide by Christ, our suretie: and to say the punishment vvas our whole debt, me thinkes is vnreasonable: for shall wee say the diuels and damned in hell, pay all they owe to the ma∣iestie of GOD, in bearing the punishment due to their sinnes? are they not, euen in hell, bound still, not to blaspheme &c. else how could those sinnes of theirs be sinnes; sith euery sinne is transgression of some law? I omit other reasons because others will occurre in pro∣cesse of this Epistle, and obiections fitlier answered in other places. Now we will proceede.

Before God, or in the ••ight of God.] Diuines hence gather that distinction of iustification in foro human••, before man: and in foro Diuin••, before God. Compare Rom. 4 2. and thus generally expound the place, Iam. 2. of iustification before men: how fitly we shal see hereaf∣ter, if the Lord giue life & strength to publish my notes on that Epistle. It is true, that vvorkes iustifie in the sight of men; vvhen vve see them, wee are, in chari∣tie, to esteeme them as fruits of faith; and for them to allow them esteeme of righteousnesse; till it please GOD to discouer hypocrisie: but not so in the sight of Godb: who iudgeth not after outward appearance but pondereth the heart.

By law commeth the knowledge of ••inne]

De sensu. Of what law meaneth the Apostle? Ans. Chiefly of the law written and deliuered in Tablesc com∣meth knowledge of sinne.

Quest. Whether this the originall vse of the law to manifest sinne? Ans. The law taken for substance of doctrine contained therei••, was originall giuen. First, for a rule of life. Secondly, for a meane o•• saluation by keeping thereof. The writing of the law after the fall, had this, as one principall end, to conuince of sinnee. Whence it appeareth that conuiction of sinne is rather an accident, then a naturall and proper worke of the law. Kn••wl•• 〈◊〉〈◊〉 vnderstand, not so much of a speculatiue notice as of a feeling ackno••ledgement.

Here t••••n we see one principall vse and effect o•• the law, to the sonnes of Adam, [Obser.] since the fall, to manifest sinne, and to conuince thereofa. Therefore called the ministerie of condemnation, not of lifeb.

How Popishly then doe Papists vse it, as a glasse to behold their perfections▪ rather then their blemishes in? And suppose it, euen since the fall, to be propoun∣ded as a meanes of iustification at least, in the sight of God: shall wee heare their reasons? The principall is this: It is (say they) improbable, that the Lord would giue a law, which no man is able to keepe, and promise life vnder an impossible condition; yea, most tyran∣nous were he, to damne for breach of that law, which is impossible to be kept. Ans. To all these cauils, this Answere serues: First, that when God first gaue the law, the law was possible to be kept by man: strength by creation was giuen to man, proportionate to the duties enioyned in the law: And we are not to thinke that the morall law was first giuen at the promulgation in Synai; the very same law for substance, was giuen to Adam in innocencie; Loue God aboue all, and thy neighbour as

thy selfe, and particulars of it also, as appeares by that precept of the Sabbathc. Secondly, that the law is im∣possible to vs is not Gods fault, but oursd. Thirdly, no vniustice, much lesse tyrannie, to exact debt at the hands of an vnable debter, that by wilfulnesse hath dis∣abled himselfe: Fourthly, especially when the Lord, by this exaction, aymes at this onely, to bring vs to ac∣knowledgement of our misery, that so in Christ he may haue mercy on vse. But thus haue Papists peruerted the law.

[Ʋse 2] Another sort of Heretiques, as Antinom••, haue vt∣terly taken away all vse of the law, and the doctrine thereof vnder the Gospell: we are not vnder the law: And yet Christ professeth, he came not to destroy the lawf. Paul, that faith is so farre from abolishing, that it rather stablisheth the lawg. And is it nothing? think wee, that hereby, first, naturall misery is discouered: secondly, the heart humbled: thirdly, hunger and thirst after righteousnesse in Christ wrought in vs: fourthly, heart enlarged to thankfulnesse to God, for deliuerance from that yoake, and burthen importable: fiftly, actions of life directed and ordered: sixtly, olde man more and more destroyed in vs?

[Ʋse 3] Learne we therefore (brethren) as not to seeke righ∣teousnesse by the law with Papists; so neither to abolish it vtterly with Antinomi: but to vse it rather, as a loo∣king glasse, to behold our manifold blemishes naturall and actuallh. This is one of the best vses, wee sinners can make of the law: and let no man through preten∣ded feare of despaire, distast either publique ministerie or priuate meditation of the law. God hath propoun∣ded a remedie in his sonne Christ Iesusi; but requires vs first to be prepared by the law. A methode of con∣uersing in the law, see in M. Perkins ad Gal. 3^o.

Verse 21. But now is the righteousnesse of God made manifest without the Law, hauing witnesse of the Law and of the Prophets.

THus farre hath the Apostle stablished his negatiue assumption, and proued that by workes no childe of Adam can be iusti∣fied: Now it remaines hee should inferre the other part of his disiunction, [Therefore by faith:] which also he doth Ver. 28, directly. And to the con∣clusion passeth by oblique answere to a supposed que∣stion: If not by workes, how then? If they be no cause or meane of iustification, how then are wee iustified? and where shall wee haue such righteousnesse as may steede vs at Gods iudgement seate? Ans. Ʋer. 21. The righteousnesse of God is made manifest without the law, &c. In which words, and those that follow to Ver. 27. is set downe a description of that righteousnesse, whereby a sinner is iustified in the sight of God. Particulars of the description these:

First, efficient; Righteousnesse of God.

Secondly, meane of reuelation, negatiue: Without law.

Thirdly, adioyned: approbation and testimony of law and Prophets.

Fourthly, Instrument: Faith in Christ.

Fiftly, Subiect: Beleeuers all, and onely.

Sixtly, Causa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grace of God.

Seauenthly, Causa. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or meritorious: Redemption in Christ.

Eightly, endes subordinate Ʋer. 25.26.

[Righteousnesse of God:] Sense of the words. Righ∣teousnesse [unspec 1] of God, is diuersly taken in Scripture:

First, for that vniuersall holinesse, that is in Gods na∣ture, vvhereof he is denominated iust.

Secondly, as opposed to mercie, it signifieth particu∣lar iustice distributiue, whereby hee rewards euery man after his workes.

Thirdly, for the truth of GOD, and his fidelitie in performing promise.

Here none of these meant: and it was a dreame of Osiander. That the Lord should in iustification commu∣nicate vnto vs his essentiall righteousnesse, vvhich is incommunicable. Wee shall best see the meaning by comparing this place with others: asa vvhere wee see it opposed to our owne righteousnesse. Now so is that righteousnes termed, vvhich is vvrought by our selues, in doing the duties prescribed by the law: Gods righ∣teousnesse then is that, whereof GOD is the vvorker, donour, approuer.

[Obser.] From this part of the description then, this may be obserued. That the righteousnesse whereby a sinner is iust in the sight of GOD, is such a righteousnesse, as vvherein man himselfe hath no vvorke, but GOD onely in Christ: It is ours indeede in respect of possessi∣on, being giuen vs of God, but Gods onely in respect of operationb: And least any iusticiarie should obiect: that God is indeede the vvorker of it, but by inhe∣rence in vs, vsing vs as instruments to worke it, see Rom. 10.3.4. vvhere vve are remitted to the person of Christ, as the onely store-house vvhere the Lord hath laide it vp for vs.

[Ʋse.] Learne wee therefore to renounce our owne, and to submit to the righteousnesse of Godc, and heauie is the doome, passed by the Apostle, on all that seeking to stablish their owne righteousnesse, refuse that wrought for vs by God in Christ, and tendred to vs in the Gospell.

See vvee meane of reuealing negatiue: (Reuea∣led [unspec 2] without the law:) Law, here taken strictly for law morall; more largely in the latter part of the verse, for the writings of Moses.

Morall law then so farre from procuring, [Doct.] that it doth not so much as reueale, the meanes of a sinners iusti∣fication in the sight of Godd. That vve erre not, let vs a little inquire the sense: vvhether must this be vni∣uersally vnderstood, or onely in some respect? Some take it vniuersally; those especially that exclude Christs actiue obedience from iustification, thinking that nei∣ther matter, nor efficiencie of righteousnesse is reuea∣led in the law. Now I take it, that is more then can be collected; for it is confessed on all sides, that bea∣ring the curse of the law is required to iustification and that the law reueales and vrgeth. I take it therefore, this is to be limitted to the vvorker, and manner of effici∣encie, vvhich the law neuer reueales; that euer pres∣seth obedience to be vvrought by our selues; satisfacti∣on to be made by our selues. Hath no word of obedi∣ence, or satisfaction to be wrought for vs by our me∣diatour Christ Iesus; which is that meane of iustifica∣tion that the Lord hath ordained, and reuealed in the Gospella. If any shall hence thus reason; Law re∣ueales not the righteousnesse, vvhereby a sinner is iu∣stified; and it reueales Christs actiue obedience to the law: Therefore Christs actiue obedience, is no part of that righteousnesse vvhereby a sinner is iustified. Ans. First, ad maiorem: if it be vnderstood of the matter of our righteousnes, false; if of the authour and manner of efficiencie, true; and serues not to proue the con∣clusion. Secondly, ad minorem: Law reueales not Christs actiue righteousnes: viz. as done by Christ, or as to be performed by him in our steede; but it re∣ueales, that righteousnesse for the matter of it, which

vvas to be performed by him, that vndertooke to procure iustification for vs in the sight of God.

[Vse.] And me thinkes this one reason, if there vvere no more, vtterly ouerthrowes all that righteousnesse, that any man can expect by his owne performing, the law: for if the law neuer knew the meanes of a sinners iusti∣••ying in the sight of God, and yet teacheth (hypo••hetice) all that vvill be iustified by the law, to doe themselues the things in the law enioyned, apparent it is, that vve can neuer be iustified by our owne performance of the law.

[unspec 3] Followeth now the approbation it hath from Law and Prophets; that is, from Scriptures Moysaicall and Propheticall; asb: The truth hereof, viz That Mo∣ses and Prophets send vs out of our selues, to a righte∣ousnesse of Gods working, and donation, I might proue by a large inductionc: Types of law many; Passeouerd, Inscription on the High-priests plate. Ho∣linesse of the Lord: brasen serpent: In a vvord sacrifices all prefigured Christ: for Prophets, see Dauid: Psal. 32. Isay cap. 53. Ier. 23.8 &c. Conferre like speech of Pe∣ter. Act. 10.43.

[Ʋse] And is it not strange? this meanes of Iustification, should be reiected for noueltie, or that any Papist should be so brasen-faced, as to affirme, it vvas neuer heard of till the dayes of Luther? out of question, one of the two is true; eyther Moses and the Prophets vvere Lu∣therans; or else Luther, in this, as in many other points of doctrine, a disciple of Moses and the Prophets.

Verse 22. To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all and vpon all that beleeue.

EVen the righteousnesse of God by faith of Iesus Christ.]

Sense: Whether this (by faith) must [unspec 4] be vnderstood materialiter, as if faith were the matter of our righteousnes; or instrumentaliter, because it is the instrument by vvhich the righteousnesse of GOD in Christ is apprehended, may be questioned: Mo∣derne interpreters (all that I haue read) take it in the last sense; and till of late, I thinke it neuer came into any mans head, that faith should be the matter or thing) vvhereof the righteousnesse of God consisteth, which me thinkes may thus be euidenced: First, then should the thing vvhereof our righteousnesse consisteth be in our selues: Secondly, that almost continuall annexing of Christ, or his bloud, or some such like, as it vvere knitting the instrument with the obiect, makes me be∣leeue, the spirit of God would teach vs, (as all our Di∣uines accord) that it is not faith, but the obiect of faith, Christ his bloud, and obedience, for and by vvhich we are iustified: Therefore leauing these quiddities to men that delight in nouelties, insisting in the olde broad vvay of the Saints, this plaine truth I propound.

That faith is the sole instrument, or thing in vs, [Obser.] whereby true righteousnesse is apprehended: vt sen••us sit: And if you vvould know how this righteousnes is obtained, it is by faith of Iesus Christ; that is, by faith receiuing, and applying Christ, as he is tendered vnto vs in the promise of the Gospel: that is, by particular

acknowledgement of the truth of this proposition, Christ loued me, and gaue himselfe for mee ^a. My pur∣pose is, to reserue the questions touching the nature, and qualitie of Faith iustifying, to a place more pro∣per; here onely it shall suffice to giue reason, vvhy no other thing in a Christian, can serue, so much as instrumentally, to iustification: And it is this, ren∣dred by our Diuines. Because there is no other gift of God in vs, vvhere by the matter of our righteousnes, Christs obedience can be receiued; as is required Ioh. 1.12. But hereof also more largely hereafter.

By faith of Christ.] As in vvhom righteousnesse vvhereby wee are iustified is resident as in a subiect. Something further might here be obserued, if I would be curious to presse euery word (as this is indeed the priuiledge of the Scripture, no vvord but hath his waight:) This onely I point at, and proceede.

[Obser.] That not euery beliefe, but that which apprehends Christ, is the meane of iustification.

[Ʋse.] And it is an errour, sauouring of more pittie, then pietie, that euery man may be saued by his reli∣gion and faith: Turkes by theirs, Pagans by theirs, &c. so they liue accordingly. First, now sure then said the Apostle in vaine, that there is no other name giuen vnder heauen, by which a man can be saued, but the Name of Iesus. Secondly, and Paul, ill makes it a part of hea∣thenish miserie, to be without Christ: thirdly, and as ill rankes them with Atheists, that apprehend, or with Idolaters that worship GOD out of Christ, ibid. and Gal. 4.8. and fourthly, our Sauiour was deceiued, when hee taught the kingdome of GOD should be taken from Iewes, euen for erring obstinately in the person of the Messiah: but enough of these.

Fiftly, the Subiect followes; (••o all and on all that be∣leeue.) Not to be curious about these particles (to and

vpon,) betwixt vvhich I see no difference more then betwixt Aarons beard, and the beard of Aaron: The ingemination is eyther for stronger auouchment, or else for interpretation and restraint: (to all) as if he should say: yea and I say againe to all, without exclu∣ding any, eyther Iew or Gentile All: (to all) as if he should say, but thus limmit the vniuersall particle; all that beleeue. But the first sense seemeth fitter in re∣spect of the reason annexed: For there is no diffe∣rence, &c.

There is then no enclosure of this blessing of righteousnesse, to any nation, person, sexe, [Doct.] or con∣dition of men: but in euery nation, in euery state, and order of men, hee that beleeueth in Christ is ac∣cepted with GOD, and approued as righteous: And note in this whole Epistle, the generall particle, often and purposely vsed.

This point a long time sounded harsh in Iewish [Vse 1] earesa: vvhich made the Apostle so often inculcate it, and so largely insist on it; so enuious is our nature, and so gladly vvould we make seuerall Gods common fauours. Not much vnlike Iewes in this behalfe, are the now Romish clergie: willing to pen vp truth, righ∣teousnesse, and saluation, within the precincts of the Romish Church; forgetting the Catholiquenesse of the Church Christian, to consist in this; that now the heathen are giuen Christ for his inheritance, and the vt∣termost parts of the earth for his possession.

And let vs Gentiles praise God for this mercie.

And will you see the cunning of Sathan, whereby he robs Gods children of much of their comfort? As he hath giuen Rome seizure of the keyes of heauen, so himselfe hath reserued power to widen or straighten heauen gate, as may best serue for his aduantage: with prophane men, any faith, be it neuer so blinde or im∣plicite,

neuer so doubtfull or faithlesse, the very sha∣dow and lip-profession of it, serues turne for saluation: with Gods children, none doth the deede, but what ca∣ries vs full sayle to the Mediator of righteousnesse. Let Gods children carefully remember, what the Apostle here teacheth. To all beleeuers reacheth Go••s righteous∣nesse; If thou walke in the steps of Abrahams faith, though thou keepe not pace with him, to thee also shall thy faith be imputed for righteousnesse: little faith is faith, as a little sparke is fire: And we know who hath promised, not to quench, either flame or coale, or sparke, no nor smoake of faith, if it be in sincerity.

[Obser.] [To all that beleeue▪] The vniuersality of grace then, at least in respect of efficacie, admits restraint, and li∣mitation to beleeuing. There is a world of men, whom Christ came to saue, but it is the mundus credentium, the world of beleeuers, as an auncient Diuine interprets it. These limitations are so frequent in Scripture, that they need no euidence by instance; and it is confessed by the very Aduocates of vniuersall grace, that though Christs righteousnesse hath a sufficiencie in it, to pro∣cure saluation to all: yet in respect of efficacie, it is ap∣propriated to beleeuers, and their seede.

This onely it shall suffice here to touch, by way of enquirie: what kinde of beliefe that is, to which righ∣teousnesse is extended. Our aduersaries generally ac∣cord, that a generall faith sufficeth, and beliefe of the truth of poynts of faith, without particularizing is e∣nough to iustification. Now surely the Diuell is behol∣ding to them, that in generals, I dare say▪ goeth as farre as most Papists; yea, vpon better euidence beleeues the History of the Gospell, then most formall Papists doe. And I would haue Papists tell me, what hinders euen diuels from iustification, if not this; that they cannot particularize the generals of faith to themselues: it is

vaine to say, they want charity, the fruit of faith: for in this very poynt of beleeuing there must be something, wherein Gods children goe beyond the diuella.

But let vs heare their reasons: One of their princi∣pall aduocates thus pleadesb: First, from testimonies: Mat. 9. & 16. Iohn. 1. & 6. & 19. Act. 8. Rom. 4. & 10. &c.

It was all Christ required to iustification. All that Philip required to baptisme of the Eunuch, &c. There∣fore sufficeth to righteousnesse and saluation. Ans. 1. It will trouble these men, I thinke, out of these promi∣ses to draw their conclusion: for generall faith might suffice, to procure a cure miraculous; and profession of faith, giue interest to baptisme; and yet not be suffi∣cient to iustification in Gods sight. Ans. 2. Our Diuines well answere, that beliefe of many the particulars here specified, implyed particular assurance of Gods loue in Christ: And that, howsoeuer profession is made of be∣leeuing particulars onely here specified, according to the present occasion; yet it is to be presumed, the rest was also beleeued; it being one faith that apprehends all particulars propounded in the word. Ans. 3. That what is not expressed is implyed: as 1 Iohn. 5. Ʋer. 1.2.

Their reasons.

Ob. 1. No particular word of God declaring par∣don of sinnes, or saluation to belong to such or such particulars: Ergo.

Ans. First, that the generall compriseth vertually all particulars: and that out of the generals rightly as∣sumed, may the particular conclusion be well deduced for faith to rest on. Ex. gra. As out of this generall, Euery reasonable Animal•• a man. Socrates, rightly as∣suming, may conclude, that he is a man: so out of this generall, Whosoeuer beleeues in the sonne of God, hath life,

and shall neuer come into condemnation, Iohn. 3. Whoso∣euer can rightly assume, may conclude that hee hath life. Secondly, that we haue it in the equiualent, God hauing made a promise generall, and giuing a com∣mand of particular applying. Thirdly, Sacraments at least particularize the generality of the promise.

Ob. 2. Faith iustifying goes before iustification, as the cause thereof: but fa th speciall followes iustifi∣cation: because I cannot beleeue my sinnes to be for∣giuen, till they be forgiuen: secondly, euery acte de∣pends on his obiect, not con••••a.

Ans. 1. If they speake o•• pr••ority of nature, it is true, faith is before iustification actually enioyed the sentence of absolution not being passed on any, till hee beleeue: if of priority of time, so we affirme them to be simul, neither before or after other: for as soone as euer I beleeue, so soone am I by the Lord approued as righ∣teous. And secondly, whereas they talke nicely of the obiects praecedence to the act, & the acts dependence on the obiect. Ans. First, that the obiect, qua obiectum, is simul cum actu; for it is no actuall obiect, till the act be exercised there about. Exemp. gra. Colour though it be by fitnesse Naturall, obiectum vi••us; yet cannot be said to be obiectum actu, till some act of sight be exer∣cised there-abouts: so much of the generall. Secondly, it is harsh, that the obiect is said to giue essence to the act, except it be thus vnderstood, that without it the act cannot be exercised. Thirdly, more directly to the purpose: the obiect of faith iustifying, which we will suppose to be this proposition: thy sinnes are forgiuen thee; we are to consider, in what sort it is propounded to a sinner: and that is, sub conditi••ne fidei, in respect of the actuall truth thereof, that though the minde haue an ••n••uitus of this obiect before iustification; yet it ap∣prehends the truth of it, but in proposito Dei, & sub con∣ditione:

neither hath it actuall and categoricall truth, till the Hypothesis be performed: And thus though the obiect be before this act of the minde (considera∣tion,) yet it is not before the act of beleeuing it, in re∣spect of execution, and reall fruition of it.

Ob. 3. This speciall faith takes away prayer, vse of Sacraments, good workes, therefore is not iustifying faith, but rather destroying: And will you heare their reason? For if I must certainly beleeue, that my sinnes be forgiuen me, how can I pray, Forgiue me my sinnes? nay, I shall be an Infidell, to pray for forgiuenesse, as well as if I should pray, that the word might be made flesh. A••s. This argument hath beene often answe∣red by our Diuines. The summe of the answere is this: That though sinnes be knowne to be forgiuen, yet is not prayer for forgiuenesse vnnecessary: first, for that assurance of pardon is but in part obtayned: secondly, because new sinnes are daily committed; which, though in the purpose of God they be forgiuen; yet is not sen∣tence of forgiuenesse past in the conscience, till act of faith, & repentance be renewed, and by all means testifi∣ed. To that of Sacraments: Read but what is R m. 4.11. and thou shalt see reason, why Sacraments are necessary euen for men iustified Viz: as Seales: that is, meanes to work farther, & more plentiful assurance of iustification.

Ob. 4. Confidence that sinnes are forgiuen, de∣pends vpon good conscience, and perseuerance in loue of God▪ and good worksc: and therefore presupposeth iustification, but workes it not. Ans. First▪ we must distinguish betwixt iustification it selfe and the manife∣station of it: the euidence of iustification depends vpon good conscience, because no man can know himselfe to be iustified but he that hath good conscience, yet the act of iustification ex parte Dei is performed simul cum fide. Secondly, or otherwise thus, iustification depends on

good conscience and good works, onely as ex signis not as ex causis. Thirdly, good conscience is not after faith in timed, but onely in nature; and so soone as faith is giuen, so soone is the heart purified; and purpose of new obedience resolutely determined by the beleeuer.

Obiect. 5. Because this speciall faith breedes no∣thing but perturbation, disquietnesse, and euen despe∣ration in the minde: because a man may be deceaued in his speciall perswasion; and Caluin requires a cer∣taine knowledge of remission of sinnes, and predesti∣nation to life in euery iustified man. Ans. First, it is not faith speciall, but lacke of it that breedes disquiet∣nessee Secondly, and though some men are deceiued in their opinion and perswasion of iustification and electi∣on to life as M. Caluin at large sheweth, that haue no∣thing but Laruam fides, yet will it follow thence, that none other may haue infallible perswasion of their iu∣stification and adoption? that in deede haue the spirit to witnesse it vnto themf. Thirdly, if there be doubt∣ings, arise they from faith? and not rather from re∣maines of infidelity? Fourthly, where teacheth M. Cal∣uin that faith considered in subiects, as it is in Gods children, is free from doubtings? nay, sheweth he not that the dearest of Gods Saints haue conflicts with in∣fidelity? Fiftly, and yet sith faith is in the issue conque∣rour, might he not iustly ascribe vnto it certainty and infallibility of perswasion? Briefly all that M. Caluin teacheth of faith, amounts to this; that it is certaine and infallible naturâ suâ and secondly, that it is so in a mea∣sure in Gods children: and thirdly, ought to be ende∣uoured by such as desire solide comfort: fourthly, is conquerour in the end in all conflicts, no where teach∣eth, so much as by dreame, that there can be no assu∣rance of election or adoption, but where is fulnesse of perswasion, euer free from conflicts with doubting.

Verse 23. For there is no difference: for all haue sin∣ned, and are depriued of the glory of God.

THus much of the subiect of iustifica∣tion, beleeuers, and of the quality of that faith that iustifieth: followeth now the reason, prouing necessity of faith to iustification in all both Iewes and Gentiles. And is taken from the equall state of guiltinesse in all for transgression of the law. Summa est; if all be equally guilty of transgressing the law, then is faith necessary for all to iustification: but all haue sinned; Ergo. Reason of the consequence see Annot. capit. 1. ver. 17. declaration of the assumption: see cap. 3.9. Now the assumption is amplified by a con∣sequent or effect of sinne? all haue sinned, and by sinne are depriued of the glory of God.

Sense: By glory of God, some vnderstand the glori∣ous image of God, standing in our likenesse vnto him in righteousnesse and true holinesseg, but not so fitly: for, first, glory of GOD is neuer put in Scripture for image of God: Secondly, it seemes not so pertinent to the question of iustification, here, almost to mention the image of God: some others, by glory of God; that glorying or boasting in the presence of God, that, as they suppose, man not sinning, might haue had in in∣nocencie: but first, glory of God, no where signifies boasting before God: secondly, euen man in innocen∣cie, had had no cause of such glorying, saue onely in God; and therefore I take it, by glory of God, wee may best vnderstand, that glorious estate whereof through grace in Christ we shall be partakers in the kingdome of heauen. Compare Rom. 82. & 2.7. and from enioy∣ing

whereof we were iustly excluded by our disobedi∣ence.

[Obser.] Hence then me thinkes the collection is sound; that man, if he had stood in innocencie, should haue had fruition of heauenly happinesse; the same ••or substance, which Gods children now partake through Christ. The Lord propounded it to man as the price of his obedi∣ence, had he continued that course; and that man lacks it, comes to passe for his breaking of that courseh: the law was giuen for life; that is, that through obseruing thereof, we might obtaine eternall lifei. And surely if death not onely bodily, but eternall and hellish was threatned to transgression, me thinkes it is more then probable, that life not onely earthly, but heauenly, was promised to obedience in the legall couenant. It is cu∣riositie to enquire how or in what time man should haue had admission to that reward prom••sed; perhaps by a kinde of translating, such as was vouchsafed to Henoch, and Elias; or, not vnlike that assumption of our Saui∣ourl; or answerable perhaps to that change of surui∣uers at the second comming of Christ 1 Thes. 4.17. 1 Cor. 15.51.52.

And me thinks they are too idle quiddities of some, that with a preface of non constat è scripturis (a cunning tricke of conuaying errours into the Church) spread this, and like nouelties amongst their admiring Audi∣tours; that man th••ugh he had stood in inno••encie, should not haue had possession of the kingdome of heauen: quor∣sum ista? surely their end I know not; the fountaine me thinkes I see; the good olde way, euen for oldnesse dislikes vs; nouelties though neuer so odde or im∣pertinent, must be hunted after, if we will seeme great in the eyes of the people.

But let vs see the punishment of losse, inseparably accompanying transgression; how heauy and fearefull

it is; depriued of the glory of God: not to enquire curi∣ously as schoole-men, whether be the greater punish∣ment, that of sense or this of losse; how vexeth it re∣probatesm, to behold the admission of Saints into the kingdome of God, and themselues thrust out of dores?

Verse 24. And are iustified freely by his grace, through the redemption that is in Christ Iesus.

BEing iustified freely, &c. The Apo∣stle goes on in describing the bles∣sing of iustification; by causes im∣pulsiue; which are on our part none. Freely: inward in God the Father; his grace; outward and me∣ritorious; Redemption in Christ Ie∣sus.] Final to declare his righteousnesse, &c. And to this explication he passeth by prolepsis: if wee haue all sinned and be depriued of the glory of God, how then come we to righteousnesse and saluation? Su••: we are iustified freely, &c.

Touching terme of iustifying see Annot. in ver. 21. Freely. Quest. How freely when not without so great a price and satisfaction as the bloud of Christ? Ans. Freely in respect of vs, quia nihil operantes, ne{que} vicem reddentes sola fide iustificati sumus dono Dei, saith Am∣brose, not without price and satisfaction performed by Christ. And so Bellarmine: wee are iustified of God freely, that is, of his meere liberality, as touching our merits; for by no worke of ours deserue we to be iusti∣fied: see Tit. 3.4.5.6. 2 Tim. 19.

And is it not strange, that these very men should talke of workes done before iustification, by generall

grace, that should be acceptable preparatiues to the grace of iustification, and such as moue God to mercy; yea, that deserue at Gods hands of congruitie towards iustification? surely if these grounds be true; first, that without faith it is impossible to please Godn: secondly, that the Tree must be good before the fruit be goodo: thirdly, that God accepts not the offerer for the gifts, but the gifts for the offererp: fourthly, that to do good works is required not euery grace, but such as makes a man a member of Christs body, as Bellarmine proues ex Ioh. 15. Fiftly, that where the conscience is defiled, all things are vncleaneq: sixtly, that of Augustine de fide & operibus, Cap. 14. sequuntur bona opera hominem iustificatum, non praecedunt iustificandum; what place is there left for workes done before iustification? to me∣rit so much as of congruitie, any thing towards iustifi∣cation. That wee may a little see the misterie of their iniquity in this point, we must vnderstand, that of me∣rit, they make two kindes: one ex condigno; the other ex congruo. That of condignity; they thus describe; it is any voluntary action to which a reward is due, in iu∣stice, for the equality of the worke, and the reward ac∣cording to due estimation. And thus forsooth, before state of grace, we haue no merits. Merit of congruitie, is any action, whereto a reward is giuen, not as due by nature of the worke, but as of the liberalty of the do∣nour. And thus they teach a man vnregenerate, may merit at Gods hand, the grace of iustification: in as much as it is very meet and congruent, that to a man well vsing the gifts of nature for Gods sake; God which is so bountifull, should giue gifts of grace. But if it be true that in merit largely taken there must be Debitum; and something to which the rewarder owes a recom∣pence: secondly, if recompence mentioned depend wholly of the liberality of the donour, as themselues

confesse in this merit of congruity; what doe we with the terme of merit in workes before regeneration? It is strange circling they vse in this question; In gratuitis they say nullum est debitum: in merito verò debitum asserimus: In this kinde of merit there is no debitum; and the recompence depends meerely of the liberality of the donour; and yet forsooth these works must be called merits, not so properly in deede, as themselues confesse, in truth most absurdly, and impiously. And let vs but consider, what the things are in man, where∣vpon this congruitie is built; they are, first well vsing gifts of nature: and secondly, that for God, or in refe∣rence to him. Now, how can we imagine in an vnrege∣nerate man, such a well vsing of the gifts of nature? the frame of whose heart is euill onely and continuallyr, in whom till he be sanctified and haue felt Gods loue in his heart, there can be no motus charitatis in deums: nor any other ends, or motiues propounded to doe good things, but dulce, decorum, honorificum: nor any propension to any good action, but what ariseth either from ambition, or seruile feare: but leaue we these merit-mongers and proceede in the text.

By his grace:] For the sense; Bellarmine by this grace of God vnderstands righteousnes giuen of God, and infused into vs, to establish his dreame of inherent iustice, as the formall cause of our iustification. Our Diuines by grace of God, vnderstand the free fauour and good will of God bestowed on vs in Christ: as be∣ing not the formall, but the inward impulsiue cause, mouing the Lord to iustifie vs. The reasons of Bellar∣mines interpretation are these: first, for that the fauour of God seemes sufficiently to be expressed in the for∣mer terme gratis. Ans. As who say it were strange, for the spirit of God, to vse diuersity of termes for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and explanation: secondly, is it so strange to affirme?

that liberality may be exercised without fauour; or, that the Lord may of liberality bestow a blessing, where loue and beneuolence is not the fountaine. Mat. 5.

But heare we his second reason; the particle (per) is not rightly giuen to the fauour of God, the cause mo∣tiue; but onely shewes eyther formall, meritorious, or instrumentall cause. Ans. First▪ Aquinas otherwise iudgeth; that it may signifie any thing, that is cause to the agent of working: whether it be finall, formall, effe∣ctiue, or motiue cause. And how will Bellarmine inter∣pret the place, Act. 18.27. they beleeued through grace; for whether of the three doth his per there im∣port? formall, meritorious, or instrumentall cause? any or none? Secondly, but what if his (per) be not found in the Text? as in deede it is not; then notwith∣standing his right vse of (per) grace may, for all that, signifie the impulsiue as well as the formall cause of iu∣stification.

His third reason; because whom God fauours, and wils well vnto, him he makes such as hee would haue him: otherwise Gods beneuolence should be a vaine and emptie good will: therefore to be iustified by grace is not to be reputed iust, when wee are not; but to be indeede iust, holy, and immaculate. Ans. Now what when all this is granted, that Gods grace, is not with∣out his effect in vs? we yeeld that this effect, iustifi∣cation, flowes from this cause, the grace of God. Wee are iustified by grace: but how doth this proue the con∣clusion; that by grace we are here to vnderstand righ∣teousnesse infused, and not rather the free fauour and loue of God? secondly, we yeeld that by this fauour of God wee are made iust indeede, before euer we be iudi∣cially reputed, and approued for righteous: this que∣stion will fall out fitliest to be handled, Cap. 4. Here on∣ly it shall suffice, briefely to propound our iudgement,

how or in what order we come to esteeme and reputa∣tion of righteousnes before God; first, therefore, in execution of Gods purpose to iustifie and saue, is that worke of GOD, effectuall calling; whereby faith is wrought in vs: to beleeuers, is Christ, with all his righteousnesse giuen, so that whatsoeuer Christ hath or vvrought, becomes ours, by free yet true donation: thus enioying Christ and his merit, we are presented to Gods iudgement seate; and there receiue the sentence of absolution and approbation for righteous: truely therefore are we made righteous, before we be esteemed righteous; yet not by righteousnesse inherent in vs, though that accompany iustification: but by donation of Christs righteousnes vnto vs.

Wherefore, for ought they haue yet alledged, grace may here signifie the fauour and free loue of God: and couple this grace with gratis, freely by grace; mee thinkes, it is as much as if hee had said, meerely by grace, vvithout any concurrence of vvorkes, so much as of adiuvant causes to iustification: which also other scriptures affirme. Ephes. 1.7. Tit. 3.4.5.6.7.

That wee may see how ill a medley Papists haue made, of faith and workes, grace and merit, in this ar∣ticle of iustification, things simply incompatible, if the Apostle could iudge. Rom. 11.6. to vvhich place, the larger handling of this question shall be reserued.

In the meane while, let vs learne to admire the ri∣ches of Gods grace towards vs in Christ, and take heed, how we attempt sharing in the glorie of iustification: remembring vvho said, agreeably to the Apostle, Gal. 5.4. non est quo gratia intret vbi iam meritum oc∣cupauit.

Followes the cause meritorious: Redemption in Ie∣sus Christ. Where are two things: the cause meri∣ting

righteousnesse; the subiect in whom it resideth; in Iesus Christ.

Sense: Redemption, is that act of Christ the media∣tour, whereby hee hath ransomed vs from our spiritu∣all enemies; in this place by a Metonymie of the end, put for the meane destinied thereto: it signifies the sa∣tisfaction, made by Christ to the iustice of his Father: and this satisfaction, some well distinguish on this manner; it is eyther Legis or Crucis. Vnder the first, they comprise the obedience of his life, performed to the law: by the second they vnderstand his whole pas∣sion, that had consummation vpon the Crosse: and this did the order of Diuine iustice require which could not haue beene kept, if God by his owne power and will without satisfaction for sinne, had repared mankinde; as Thomas well saith. Compare Heb. 2.14.13.

Which is in Christ Iesus.] Whither this preposition (in) here note the cause efficient, as often; or subiect, in which this redemption resideth, or both, it matters not much to enquire.

If we take it in the first sense, me thinkes it excludes all humane satisfactions from power of iustifying; for if by the price paide by Christ onely, wee be iustified, then not by any price paide by our selues; or any other meere creature for vs: and in truth, how can we, dust and ashes, once conceite such a power to be in vs? sith our weldoing reacheth not vnto Godt: secondly, nor can be proportionate to the offence of that endlesse maiestie: thirdly, and must be, if it be a satisfaction, a worke or passion more then duetie: for by doing due∣tie, can we satisfie for breach of duetie?

Is it not then a strange conclusion of our aduersaries? that man in grace, may make some kinde of satisfacti∣on for the sinne of his soule? Let vs see their opinion, as they haue nicely minced it out, and propounded it

vnto vs by parcells: of satisfaction therefore, they make two kindes or degrees rather: the one is absolute, and euery way perfect; wherein is rendered, a satisfacti∣on completely answering to the perfect equalitie of di∣uine iustice; the other imperfect, answering but im∣perfectly to the breach of some iustice; and that, be∣cause it pleaseth God to accept it, for full satisfaction, at the hands of his children, being reconciled vnto him. Touching the first kinde or degree of satisfaction, they seeme to confesse, that it is quite out of the power of any meere creature; partly, because whatsoeuer wee are or haue, we are and haue from God; partly because them m iestie offended, is infin te, and all that wee are or haue, is finite: so that, except there be some accepta∣tion, or donation on Gods part, there can be no satis∣faction made by men; but if wee speake of a satisfacti∣on, that is such by Diuine acceptation or donation, this is in the power of euery iustified man: besides this, in sinne they consider two things; culpam & poenum; fault and punishment; now, that for fault they make meerely free, in respect of vs; and ascribe it onely to Christ, the mediatour: for punishment, they make two sorts; eternall and temporall; for eternall punish∣ment, Christs passion onely satisfies; for temporall power is giuen vs, by grace, to make acceptable satis∣faction.

Next, they assigne what these workes satisfactorie are; namely prayer, fasting, almes deedes: so that now, if wee summe vp their doctrine of satisfactions it a∣mounts to this: that a iustified man, may by fast∣ing, prayer, almes deedes, make such satisfaction as GOD vvill accept, for the temporall punishment of sinne.

Shall we heare their proofes? First Dan. 4.24. Re∣deeme thy sinnes by righteousnesse. Sinnes therefore

may be satisfied for. Ans. Our Diuines well answere, that they ill render the originall vvord; vvhich in no vse of Hebrewes, or Chaldees, signifies to redeeme, but to breake off; and let them if they can shew instance to the contrarie: secondly, that the phrase is neuer read in scriptures, to redeeme sinnes; redemption being al∣wayes applyed to persons: thirdly, it is me thinkes not a little crossing to their owne doctrine, that make their satisfactions proper to iustified men; in number where∣of, they cannot place Nabuchadnezzar: fourthly, that if satisfaction vvere here intimated, no necessi∣tie it should haue reference to Gods iustice, but to mens iniuries.

Their second testimonie is Luk. 3. bring forth meete fruits of repentance: that is, now, they cannot be meete or vvorthy fruits of repentance, except they be suffici∣ent, to recompence the wrong done; if not inequalitie of quantitie, yet at least in equalitie of proportion, and according to the acceptation of him that was wronged: and here they lay on loade with testimonies of Fathers. Ans. But what the fruits of repentance are, vvho can better expound, then Iohn Baptist himselfe? ver. 11. ad 14. Which if ye reade, ye shall finde, to be nothing else, but a ceasing to doe euill, and a learning to doe vvell: and they deceiue the world with the homonymie of their Latine poenitentiae: the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies nothing else, but a change of the minde: and so proportionally, the fruits of a changed minde, are nothing but actions of a new life, beseeming and testi∣fying a changed heart.

The third testimonie is 2 Cor. 7.11. Where amongst fruits of a godly sorrow, is reckoned vp, reuenge or punishment. Ans. First, whither this punishment, be that that the repentant partie takes of himselfe, or which the Church inflicted on the incestuous person, is

questionable: their owne Caietane so interprets, refer∣ring it to the sentence of excommunication passed on the incestuous person: the end whereof, who euer taught to be satisfaction to Gods iustice? Secondly, be it granted, that it signifies reuenge, which the penitent takes of himselfe, by barring himselfe of his lawfull re∣freshings, in respect of his immoderate pursuit of vn∣lawfull pleasures, and the like; is this a satisfaction to God for former sinnes of his soule? what scripture; what Father so teacheth?

The next testimonie Leuit. 4.5. & 6. Where are ap∣pointed sacrifices of diuers value, according to the mea∣sure of offences: and these sacrifices were satisfactions, and expiations of the guilt of temporall punishment. Ans. That they may iustly be termed expiatorie sacri∣fices, wee yeeld; yet in this sense onely; quatenus the name of the truth signified, may be giuen to Types, signifying the truth: a phrase of speech vsuall in scrip∣tures, when matters Typicall or Sacramentall are enun∣ciated.

The onely true expiatorie sacrifice, was that of Christ on the crosseu: signified by these types, in the Leui∣ticall law. Neither can it be proued, that the actes of offring them, purged otherwise then legally. Heb. 9. Christes bloud, which in these types their faith beheld, alone hauing power to purge the conscience, Heb. 9.14. Their other testimonies I spare mentioning; and come now briefely to examine their distinctions, out of which, they haue nicely framed, this their carnall do∣ctrine of satisfactions.

Satisfactions then they would haue to be of two sorts; some euery way aequable to the offence of Di∣uine iustice; such they gently yeeld, there are none per••ormable by any meere man: but an other sort there is, which they call acceptable; that is, such as

God accepts for satisfactions, and amends made to his iustice for the sinne of our soules. And will you heare what effect they ascribe vnto them? they haue not po∣wer, they say to restore, or recouer amitie with God; but yet this they can doe, satisfie his iustice; at least for guilt of temporall punishments, to be suffered in purgatorie.

Now first, where finde they eyther tearmes, or grounds of this distinction? we reade indeed, that our seruices of new obedience are sacrifices acceptable vn∣to GOD through Iesus Christvv: but that they are satisfactions to his iustice, eyther by absolute corres∣pondence, or acceptable proportion wee finde not. Secondly, see how in explication of their di∣stinction, they confound themselues. Can they satis∣fie iustice? then sure they may remoue offence: can they remoue offence? they can also restore fa∣uour, and amitie with God. For is there any thing that is offensiue to God, but the violation of Iustice? satis∣fie his iustice, thou shalt sure haue him propitious. Thirdly, tell vs I pray you, without halting, whither is first, in order of nature satisfaction to Gods iustice, or reconciliation? If our olde bookes faile vs not▪ if the scripture deceiueth vs not, satisfaction euen plenarie goes before as the meane; reconcilement followes, as the end whereto that tended. Therefore, if wee be re∣conciles perfectly, satisfactions are performed; if sa∣tisfactions plenarie be not performed, wee are sure not reconciled.

And that they prattle of temporarie punishment, reserued for vs to suffer for satisfaction for veniall sins; vvhat doth it but impeach the al-sufficient sacrif••ce of our Sauiour? that with his one oblation of himselfe, hath perfected for euer them that are sanctifiedx? or secondly, thrust vs into fellowship of Christs mediati∣on,

and make him a Sauiour by vs; of whom the scripture teacheth, that by his owne selfe hee hath made a purgation of our sinnesy: or thirdly, according to their grounds, lay crime of iniustice vpon the Maiestie of God: that hauing receiued perfect satisfaction in the bloud of his sonne, and thereby as themselues, cleared vs from all fault, should yet punish vs being vvholie faultlesse, at least by imputation.

Their instances, whereby they would proue that the fault being pardoned, punishments temporarie are reserued, and that for satisfaction to Gods iustice, are of no value; to them all wee answere with Austi••. Ante remissionem esse illa supplicia peccatorum; post re∣missionem autem certamina exercitationes{que} iustorum. Be∣fore remission, they are punishments of sinners; after forgiuenesse, exercises of iust men. And of Dauid, 2 Sam. 12. the example vvherein they triumph, pardon was giuen him that hee might not be hindered from life eternall: but the effect of that commination follo∣wed Wherefore? to satisfie Gods iustice? No, but in that humiliation to exercise & proue mans pietie. ••t pie∣tas hominis in illa humilitate exerceretur, at{que} probaretur.

Thus Austin iudicially; consonantly to whom, our Diuines teach that temporall paines, and afflictions of this life, though they remaine for substance one and the same, before and after reconciliation, yet is their habit and vse changed vnto Gods children: remay∣ning onely, as chasticements, as reducements, as pre∣uentions, as admonitions as prouocations to diligence in good duties, as meanes to mortifie corruption, and to humble vs for our sinnes; &c. And surely, if they are therefore inflicted, that God iustice may, after re∣mission be satisfied, ••hat a kind of pardon call ••e this? that hath not a release, but a mitigation of punishment only, or as themselues pract se, in their pro poenitentiali,

a commutation of an heauier for a lighter punishment and is this the Lords pardon? but enough if not too much of this heresie.

Verse 25. Whom God hath set forth to be a recon∣ciliation, through the faith in his bloud, to de∣clare his righteousnesse, by the forgiuenesse of the sinnes that are passed, through the patience of God.

Verse 26. To shew at this time his righteousnes, that he might be iust, and a iustifier of him which is of the faith of Iesus.

IN these wordes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. is ••ot onely a further illustration of our iu∣stification, by causes efficient, and finall; but a proofe of that immediately forego∣ing: iustified wee are by redemption in Iesus Christ. And if any man aske a reason, why by that meanes, ra∣ther then by any other? the answere is, because God hath purposed or proposed him as the meane of re∣concilement: in them consider wee these things: first, the agent: secondly his action: thirdly, the subiect: fourthly, his office and worke whereto he is designed; fiftly, the condition required on our part, for partaking in this blessing of r••conciliation.

The agent is God: whether we take it personally, or essentially, it matters not: if personally, we must referre it to the Father, as to the originall, in a sort, of this pur∣pose and decree: if essentially, so also it is true; the whole Deitie, as it were, sitting in counsel of the meanes of mans reconcilement, resolued of the second per∣sons designement to this worke of propitiation, in that manner that wee now see it in execution.

The action followeth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether we render purposed, or proposed, it matters not: the word beares both; and both perhaps are intended, the proposing of Christ, both in types of the law, as also in the cleare re∣uelation of the Gospel, being a consequent of that pur∣pose; howbeit, perhaps it is best vnderstood of Gods purpose, to which vsually the workes of redemption are assigned, as to their cause and measure. See Ephes. 1.9.

The subiect of this purpose and designement, is Christ Iesus; as the meetest person, both to assume a son-ship of man, and to impart vnto vs, the honour of his own son-ship, by taking vs into fellowship of that his prerogatiue: His worke & office, wherto he is designed, is propitiation, that is, to bring vs againe into fauor and grace with God; by satisfying his iustice, & so remouing the offence & iust displeasure of God; as also by purcha∣sing vnto vs, al other the testimonies of loue: as adoption gift of the spirit, possession of the kingdom of heauen, &c

Thus farre of the sense; out of all which ioyned to∣gether, me thinkes we may well frame answere, to those curious questions, rise amongst schoole Diuines: as, whether there could not haue beene another meane of reconciling man to God, then the incarnation and passi∣on of the sonne of God; whither this meane was the most conuenient; to first, whereof the vsuall answere is, that the infinite wisedome of God, might haue found out, and resolued of so me other meanes of attonement, had it so pleased him: but secondly, this was the meanes most conuenient, whether wee respect the ends, the Lord propounded to himselfe; or the things requisite to those ends: the ends were to manifest his loue, and rich grace towards man; and that secondly in such sort, as that no iot of his endlesse iustice, might be impea∣ched, by extending such mercy to man transgressingz. Now wherein could the Father haue shewen more loue?

then in this demitting his owne, and onely sonne out of his bosome, to assume our nature, and in it to me∣diate betwixt God and vs. And could men and Angels haue deuised a meanes to shew mercy, without im∣peachment of Diuine iustice, as herein we see manife∣sted? thus mercifully to saue, thus seuerely to punish those that he determined to saue, except by these means who could haue deuised?

Consider we againe, the things requisite to our re∣conciliation; such as are vndue obedience, perfect sa∣tisfaction; things both of them requiring an infinite person, to giue both infinite value: that wee may very well say, there was not any meane of prop••i••tion more conuenient then this, according to God, eternall pur∣pose exhibited in Christ: hee which would see more to this purpose let him read S. Augustine de Trinitat. lib. 13. cap. 10. Anselm. lib. cur Deus hom••. Aquinas part. 3. 9. 1. Act. 20. And generally schoole-men in 3. Sentent. Distinct. 20. but in all such quaeries this rule should be remembred; that the conueniencie of meanes to their ends, must be measured by their choyse and designe∣ment in Gods purpose and counsell.

[Vse.] And here, let vs learne in our distresses arising from conscience of Gods displeasure for sinne, to seeke vnto Christ onely, as the store-house of comfort. Our Saui∣our vpon this ground thus exhorts; in him to seeke refreshing in our spirituall hunger, which Christ incar∣nate onely can giue: because him onely God hath sea∣leda, that is, designed by his eternall counsaile, to this office of reconciling vs to God.

The office or worke whereto Christ is designed fol∣loweth; that is, to be our propiatour or mediatour of reconcilement vnto God. And this office be thus per∣formed: first, submitting himselfe to the whole curse of God, deserued by our sinnes, and standing in the

gap, as it is said of Moses, so bearing the brunt of Gods fiery wrath and indignation: and by that meanes remo∣uing from our persons all whatsoeuer wrath or iustice could be offended at. Secondly, by the merit of his obedience purchasing vnto vs the donation of Gods spirit, to worke faith, whereby we might be brought in∣to the couenant of grace▪ &c.

Which office thus performed by our propyatorie; [Vse.] first, giues conscience comfort, against infirmities daily renewed by Gods seruants: in as much as they haue an aduocate with the Father; Iesus Christ the righteous, who is also the propitiation for their sinnes. 1 Ioh. 2.

And withall, assures vs of our preseruation in state of grace, till full possession of that glorious life purchased for vs by the merit of Christ: For if when we were ene∣mies, we were reconciled, &c. Rom. 5.

The condition required of vs, to make this propi∣tiation effectuall to vs, is faith; declared by the obiect, Christs bloud: as if he should say, by resting and rely∣ing on the death and obedience of Iesus Christ.

Herein tryumph the patrones of iustification by the sole passion of Christ; making his bloud the ad aequatum obiectum of faith iustifying; how fitly let them iudge by this, that they cannot choose but acknowledge here a Synecdoche; for will they exclude soule passions from the satisfaction of Gods iustice? or make the sufferings of his life, onely preparatiues to compassion, and not also for their part expiations for sinne? let him beleeue that listeth; for my part, I know nothing in the whole humiliation of our Sauiour, but was not onely a depo∣sition necessary, but euen a part of his expiation. And had almost rather define with schoole-men, that Christ merited from the first instant of his conception, then thus limit his meritorious and expiatorie satisfaction to his last act in death. Reasons of this Synecdoche, seeme

these: first, because in his death was the complement of his humiliationb: secondly, it serued best for oppo∣sition to Iewish opinion, of legall sacrifices offered in bloud of beastsc: thirdly, most sensibly answered to the types of Iewish law, &c.

But here obserue we, that to partaking in Gods fa∣uour procured by Christs humiliation, faith is required; what kinde of faith whither generall or particular hath beene already declared; whither also as a disposition preceding, as feare, loue, hope, &c. or as an instrument to apprehend Christs merit, hath beene also shewen; here onely it shall suffice to note, that faith is here put metonimically, for the consequent or effect of it; which we call fiduciam; that is, confidence, or affiance, which me thinkes the particle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sufficiently noteth: so that if our aduersaries would learne, to leaue that point of their skill, in diuerting the stroke of our arguments in this point, to a controuersie of words; many there needlesse disputes, about the nature of faith iustifying, would soone haue end: for my part I iudge with them in this point, that faith, properly so called, is in the vn∣derstanding, not in the will; and may better be rende∣red, a perswasion then affiance. But yet this is true, that affiance in Christes merit, is a fruit of faith iustifying; and the very act of affiance or putting trust in Christ, required of vs, to our iustification, which if no other Scripture affirmed, yet this euidently auoucheth: and can we thinke this floweth from a generall beleeuing of the history of the Gospell? yea, can it arise from any thing, but particular euidence of our title to Christs merit.

[Vse.] Let vs therefore as many as desire to know our re∣conciliation with God through Christ, proue our selues whether we be in the faith or notd: that olde distin∣ction of Schoole-men borrowed of Augustine, in

question touching the extent of Christs merit, may in fit place be discussed: this once is agreed on all sides, except the Chiliasts, that howsoeuer there be a suffici∣encie of worth in Christs merit to reconcile all; yet the efficacie thereof reacheth onely to such as beleeue. It concernes vs therefore for our comfort, diligently to try and examine our confidence. Notes to discerne it, besides the feeling and experience euery man may haue of himself, are these. First, gathered by proportion from that of Salomon; Trust in the Lord with all thine heart, and leaue not to thine owne wisedomee. Proportionally, it is true of euery man resting in Christs merit for pro∣pitiation, and fauour of God, that he leanes not on any thing in himselfe to procure it; but is so humbled with conscience of sinne, and terrour of Gods maiestie, is so well acquainted with naturall disabilities, imperfection of his owne righteousnesse, that he counts all dung and drosse for the knowledge of Christ, that he may be found in him not hauing owne righteousnessef, &c. I say not, that euery one renouncing himselfe in this behalfe, hath presently affiance in Christs bloud; (although me thinks truly to doe this, is a thing supernaturall) but nega∣tiuely I am sure it holdes; whosoeuer rests in himselfe, relieth not on Christ &c.

A second euidence of confidence in Christ, and his merit for righteousnesse, is detestation of all Teachers and doctrines in any sort rasing this foundation and pillar of our confidence. How stoutly the Apostle op∣posed against such, who so reades his whole Epistle to the Galathians may iudge, with what earnestnesse of affection enuies hee against those, that in this Article of iustification, desired to mingle Moses and Christ, faith and works of any sort? The like is the affection of all such, that haue learnt truly to rest on Christ.

But proceede wee. The end of this ordinance, and

decree of God, proposing Christ as mediatour of re∣concilement, through his bloud, and faith therein, fol∣loweth; that is, to declare his righteousnesse in for∣giuing sinnes, of both Testaments, &c.

Sense: To declare his righteousnesse.] As if he should say, If any aske a reason, why God ordayned Christ to propitiate, and that by his bloud; it was, to shew him∣selfe iust in forgiuing sinnes. To omit variety of inter∣pretations; by iustice of God, we may best vnderstand, his iudiciall iustice, which some call, remunerating, or distributiue; a property enclining him to reward obe∣dience; to punish disobedience. Now, for that his pur∣pose was to deale mercifully with man in forgiuing sinnes, and yet iustly too, in punishing disobedience; (for God cannot so be mercifull, as to impeach his iu∣sticeg) this way his Diuine wisedome deuised for mer∣cifull forgiuenesse; to deliuer his sonne to dye for our sinnes, that iustice might be satisfied; and withall, mer∣cie ouerflowe to the Elect in forgiuing iniquitie and sinne.

To declare his iustice in forgiuing sinnes:] That is, that he might be acknowledged iust, euen while of mercy he forgaue sinnes. To this sense agreeth that Ver. 26. where first, wee may learne to admire the mysterie of diuine wisedome, as in all other his workes conspicu∣ous, so in this of compounding endlesse iustice, with as infinite mercy most admirable; no meruaile if Angels so desirously buckle themselues to prie hereinto. It was that about which the Sophies of all times busied them∣selues, but were in all their deuises frustrate; by light of nature they knew iustice must receiue satisfaction, before euer mercy could haue passage, from that Father of mercies, to the sonnes of Adam. Hence were their fastings, sacrifices, sometimes offered in mans bloud▪ yea, in bloud of their owne sonnes and daughters;

intended to propitiate the diuine maiestie, fondly ima∣gined to reside in their Idols: but the true meane of propitiation, the Gospell onely hath reuealedh: and the matter of it Christ Iesus, opened out of the bo∣some of his Father.

Secondly, mee thinkes if there were none other ar∣gument this alone sufficiently ouerthrowes all that do∣ctrine of Popish satisfactions, for reconciliation: for can there be no meane of propitiation, but what yeelds satisfaction to diuine iustice? will not the Lord be mer∣cifull in forgiuing sinnes? Nay, can be not be mercifull in forgiuing sinnes, till iustice be satisfied? then sure, humane sufferings, and almes, and prayers, must needs be acknowledged to be no sacrifices propitiatorie for the sinnes of our soules. But hereof before.

Followeth now an amplification of the sinnes for∣giuen by a distinction or distribution of them, accor∣ding to seuerall times of committing; some vvere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, done or committed, in time be∣fore Christs exhibiting in the flesh; some after; to both which the merit of Christs passion extends itselfe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diuers are the inter∣pretations; that now specified. I iudge most probable, comparing this place with that Heb. 9.15.

Consent of other Interpreters, both Popish and o∣thers might be shewen Whence the collection is easie, that vertue of Christ passion reached vnto the Fathers of the olde Testament; and that the Lord gaue the plenarie forgiuenesse of their sinnes respecting the fu∣ture humiliation of his sonne. This point needed not much proofe, but that our Romish aduersaries by a consequent of their doctrine, seeme to denie it: for truth of it see these Sriptures. Acts 15.11. Ioh. 8.56. Heb. 13.8. Apoc. 13.8.

And what should let then to infer? that they were admitted to heauen properly so called, without detaine∣ment in their Limbus, the skirt of hell, vntill Christs comming thither to deliuer them.

That which they teach of this place is this; that it is a part of hell; and such a part▪ as betwixt which, and the place of the damned, there is no solide interstitium: that it was a prison, wherein, though the Fathers had an immunitatem poena sensibilis, freedome from all sen∣sible paine; yet were they depriued of the vision of God, and tormented at least with this that they hung in a suspensiue hope of that blessed glory, which they expected.

Now if it be true, their sinnes were remitted: se∣condly they iustified and reconciled vnto GOD, by faith in Christ to come: thirdly, were adopted for sonnes: how can it be imagined, that they were thus punished? Againe, S. Augustine professed, that he ne∣uer could finde hell in Scripture put for good; and the receptacle of soules, what euer it were, whither the Fa∣thers went, was sure good; wherein they had, not onely immunity from sensible paine, but receiued comfort. Luc. 16.25.

Thirdly, it is a ruled opinion of many their Diuines, that it is a greater punishment, to be depriued of Gods presence, then to feele any other the paines of hell; and that the anguish is more, to consider that depriuall of glory, then to feele the smart of any other infernall torment; which if it be so; then sure the greatest pu∣nishment was theirs that yet are confessed to haue liued and dyed high in Gods fauour. Heb. 11.

Adde vnto this, that the title giuen to their place of abode, is Paradise metaphoricalli: that with Paul is all one, with the third heauenk, the Palace of Gods prin∣cipall

residence; a place of pleasure sure, and free from all punishment, both of sense and losse. But let vs heare what they can say for maintenance of their Lymbus, they alleadge that Gen. 37.35. I shall goe downe sorrow∣ing to my S••nne in infernum. Ans. And why not in se∣pulchrum? to the graue: the word beares it wel enough, and the purport of Iacobs speech; wherein he expresseth a griefe that would neuer leaue him, till death: and compare Gen. 42.38. the like speech; yee shall bring my gray head with sorrow to the graue: the word is all one, and thinke ye his gray head went to Lym∣bus?

The second testimonie, is Luc. 16.23.26. betwixt the place of the damned, and the bosome of Abraham; there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: a great hiatus: therefore no solide interstitium betweene them, but both soules in the same gulfe. Ans. Now sure a pretie collection. And if Bellarmine had beene to deale with Chemnitius; how scoffingly would he haue girded at such gramma∣ticall quiddities? But is it his opinion in deede? that this chasma is such an empty hiatus, wherein is no solide in∣terstitium? Then me thinkes, there should be no such impossibility of interchangeable passage, betwixt the spirits aboue and belowe; and how a Commeatus be∣tweene them, should in such an empty space, be more impossible for spirits, then sight or audience, I see not. But for answere he cannot forget their rule in schooles that Theologia symbolica, non est argumentiua; and that euery string of a parable is not to be strayned; nor can any thing be vrged thereout, beyond the principall intention. And for his empty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it sig∣nifie properly, that hiatus oris in oscitation; yet is tran∣slated by a Synecdoche of the species, to signifie any distance or space of place. And so here is intended by

our Sauiour, in this parabolicall pro ••popaeia: his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being nothing, for ought our aduersaries can proue, but that great distance, betwixt heauen, the seat of the blessed, and hell, the prison of the dam∣ned.

Thirdly, they alleadge 1 Sam. 28.13 The soule of Samuel was seene ascending out of the earth Ans. first, the text hath not the soule of Samuel, but Deos. And is it their opinion it was Samuels soule, came vp so wrap∣ped in a mantle verse 14. belike hee found cold com∣fort in that refrigerium, that Lymbus afforded, that hee was faine, thus to be-mantle his soule, to keepe heare: secondly, I thus reason: if this ascending were of the true Samuel & not of his spectrum; either of soule alone, or of body alone, or of both: not of his soule alone, for quid animae & pa••••io? what had his soule to doe with a mantle? if of bodie alone, an assent might be thereof out of the graue; if both; why might not his soule first descend out of heauen and in the graue resume the bodie? and so ascend: so that there is no necessitie of ascending out of hell, or any list thereof: but thirdly, what if not Samuel at all, nor nothing of his, but his spectrum: a phantasm, alone assumed, by an euill spirit, was that that appeared? surely, the reasons brought both by Fathers, and other late writers for this opinion, are not to be contemned.

For first, is it likely, that the Lord refusing to an∣swere Saul by meanes ordinarie, verse 6. vvould thus extraordinarily giue resolution by Samuel sent from the dead? Secondly, was Samuel soule thus at command of a Witch? to be called out of his rest, by her, verse 11. especially by Magicall meanes? but I perceiue, it is not for nothing they place ••ymbu so neere the hell of the damned; they should doe the Diuell great wrong, to

take his borderers out of his kingdome, or to imagine, that emptie Chasma could keepe them from his com∣mand. I omit answere to the arguments of the contra∣rie opinion: as that he is called Samuel: and second∣ly, that he foretold things to come; which being con∣tingent, were accordingly accomplished. Heare the an∣swere of some Fathers to these reasons, and thereby iudge of their opinions: to the first thus Theodoret, hi∣storia cum qui visus est, nominat Samuelem, propteria quod, sic crediderit Saul. The historie cals him that ap∣peared, Samuel, because Saul so thought of him: and this to be no strange kinde of speech, he proues, by the like in other scriptures; thus also it stiled the An∣gels, that appeared vnto Abraham, and the Lord of them (men;) because the Patriarcke supposing them to be such, set meate before them, &c. vide locum.

To the second, S. Basile thus; ad eum modum & daemones quae sententia ac decreto dei constituta e∣rant, iamque palam euulgata saepenumero annuncia∣runt bis, qui facile in fraudem illiciuntur. &c. After the same manner haue the diuels often declared such things as were appointed, by the sentence and decree of GOD and now openly diuulged vnto such as are easily brought into errour.

And then instanceth in this example, affirming them, to be Diuels, transforming themselues into the habit and person of Samuel: that hauing heard the sentence of condemnation pronounced against Saul, promul∣ged it, as their owne; I might glut the reader with like testimonies of others, but these may suffice.

Their third testimonie is, 1 Pet. 3.19. he preached vn∣to the spirits in prison; now heauen is no prison. Ans. The full opening of this place, will best be done, when we shall come by Gods grace, more purposely to han∣dle

it. Here only, as much as shall suffice, for loosing the hold, they haue here taken, for Lymbus, first, the spirits here preached vnto, if they were in pr son at the time of their preaching, cannot be intended to be the soules of the Fathers; for that they are described to haue been incredulous and disobedient; and so I hope they will not say of Abraham, Isaac, and Iacob, &c. Secondly, they will neuer be able to proue that this preaching was to them, at the time while they were in prison: for quorsum? But hereof more hereaf∣ter.

As touching their other testimonies, and reasons pretended out of the scriptures, they haue beene all sufficiently, and often answered, and the aunsweres stands to this day vnconfuted, as that Crambe Zach. 9.11. Thou hast brought the prisoners out of the lake where are no waters; the (••u) here mentioned, is to be applied to the Church, as the foeminine particles shew; the lake is not hell, but babilonish captiuitie: and the vvhole reading is corrupt, as appeares to any aduising with the originall.

Their reason: then Christ was not the first that as∣cended into heauen Ans. This seemed no great ab∣surditie to the auncients; whose iudgement it was of Elias, that hee was translated in to heauenm: secondly, for all this Christ might be the first, that in bodie and soule entred into fulnesse of that glorie, prepared for the elect in the kingdome of heauen. And thus much of that controuersie.

The remainder of this verse hath little else, then hath beene alreadie treated off, hee resumes onely the end of this ordinance of God to reconcile vs by the bloud of his Sonne; and secondly, explanes that which hee had said of the manifestation of Gods iustice; shewing

what he meant thereby: that he might be iust: that is, declared to be iust, and yet, a iustifier of him that is of the faith of Iesus; that is, although he did discharge from punishment, and guilt of sinne; and approued as righteous, such as renouncing themselues and their owne righteousnesse, expect iustification by beleeuing in Christ Iesus. Him that is of the faith of Iesus. Gal. 3.9.10. as if he should say, him that renouncing the sect of merit-mongers, embraceth the supposed heresie of so∣lifidians.

Hitherto, of the Apostles first argument against iu∣stification by workes, thus largely handled from cap. 1. verse 16. to this place. Followes now the position of the contrarie conclusion: that a man is iustified by faith, with new arguments to that purpose.

Verse 27. Where is then the reioycing? It is ex∣cluded. By what law? of workes? Nay: but by the law of faith.

Verse 28. Therefore wee conclude, that a man is iustified by faith without the workes of the Law.

THe first reason is taken from the effect of this manner of iustification by faith, remoued from that other by workes, in this forme. If by the do∣ctrine of iustification by faith, boast∣ing be excluded and not by that which requires workes, then wee are iustified by faith and not by workes: but by the doctrine of faith, boast∣ing is excluded, and not by that of workes: therefore we conclude, that a man is iustified by faith, without the workes of the law.

The proposition is omitted, but easily collected out of the Apostles Enthymem••. The assumption is propoun∣ded, in a Rhetoricall Dialogisme, as is easie to be seene; the conclusion expressed in so many tearmes, verse 28.

The consequencë of the proposition depends vpon this ground; that man must be iustified by such a meane, as whereby he may haue no cause to glorie in himselfe. Ephes. ••.9. 1 Cor. 1.30.31.

The truth of which ground, as it is euident by the testimonies now alleadged, so will it further appeare,

by the vvhole proiect of Gods counsaile touching the saluation of his Church. Wherein it is euident he chose such a course, as vvhereby the vvhole glory might be his: none, mans: hee chose vs before vve vvere, freely, vvithout respect to any thing in vs▪ accor∣ding to the good pleasure of his owne vvill; for the glorie of his rich gracen: hee made vs vvith∣out our selues after his glorious Image: permit∣ted; yea, decreed to perm••t our fall, that hee might haue mercieo: and that the claime to saluation, might be by meere mercie; vvherefore? I demand vvould the Lord that had power to stablish vs, as hee did good Angels, shut vs vp vnder sinne? but that hee might make vvay, for the glorie of his mercie? he sent his Sonne to reconcile vs; made not vs our owne propitiatours: vvherefore? but that the vvhole glorie might be his? hee called vs freelyp, of grace inuiting, by his spirit opening our hearts to attend, and by the same spirit drawing vsq: ordayned meanes in themselues silly and vveake to conuert vsr: sanctifies indeede, but in part one∣ly; wherefore? but that, as the Apostle speakes, no flesh might glorie in his presences: all vvhich ioyned to the testimonies fore-cited, euidence the soundnesse of the Apostles ground: and thus farre furthers vs in discerning the meanes of our iusti∣fication in generall, that it must be such, as vvhere by all occasion of boasting may be taken from man.

Come we now to the particular assumed; but boa∣sting, doctrine of workes excludes not; doctrine of Faith excludes, and may wee not then conclude vvith the Apostle? that a man is iustified by faith, without the workes of the law.

Let vs a little examine the assumption: sense; law of workes: that is, doctrine of workes: that is, teaching that wee are iustified by workes. Law of faith, that is, doctrine of faith; as the Hebrew pro∣perly signifies; for the truth of it, both members are to be scanned; first, that doctrine of iustification by workes excludes not boasting: secondly, that that of faith excludes it.

For the first, consider wee vvhat it is, that by doctrine, requiring vvorkes to iustification, is to be performed by him, that will that vvay be iustified: and that is, a doing of the whole lawt, and that by the person himselfe, that lookes for iustification. And is not this, to puffe vp the proud heart of man vvith conceit of abilitie to iustifie himselfe? What prouder doctrine then that of Pelagians? teaching that by naturall abilities, the law might perfectly be kept to iustification. That of Papists, is not all out so grosse; they teach, that nature helped by grace, may doe this: and, that by workes done in grace, some iustification may be atchieued: they diminish boa∣sting, but exclude it not. It vvere long, to rake vp all they teach, touching power of will in nature: how it deserues ex congruo, euen before grace recea∣ued. But haply, by that they teach of the necessarie assistance of grace to iustification, they amend the matter. Surely little or nothing. For let a man view all they teach touching the efficacie of grace, in this point of iustification: hee shall finde it to amount to this summe onely: that grace doth little more then bring out that power, that is in nature, into act; or heale a little the wound, that sinne hath made; or confirme weakenesse naturall: so making nature, to goe cheeke by iole vvith grace, in the act of iusti∣fying:

and is this to exclude boasting? and not rather to occasion it?

Let vs see now vvhether the doctrine of faith ex∣cludes it; so saith the Apostle. But consider vvee how: viz. in as much as it teacheth to goe out of our selues for righteousnesse; and makes vs, no more but receiuers of that righteousnesse, vvhereby vvee are iustified; vvrought by Christ, giuen by GOD the Father, receiued by faithv, according to this doctrine, vvhat cause hath man to boast? Perhaps they vvill say of this, that he beleeued: and by be∣leeuing, accepted the righteousnesse offered? as if a beggar should boast of his vvealth, and ascribe it to his labour, whereas all hee did was but to receiue, what the li••eralitie of almoners pleased to bestow; yea in the case betwixt GOD and vs, man hath not so much to boast of, sith very power to receiue is also the gift of God. Ephes. 2.8.

The conclusion now may vvell be inferred, that therefore a man is iustified by faith without workes of the law.

And what haue aduersaries of grace, trow wee, to except against this round argument of the Apostle? Forsooth they labour by a distinction of boasting, to elude all. So Bellarmine: the Apostle excludes not all boasting, but that onely, vvhich ariseth of workes done by sole power of freewill; for hee saith not, vbi est gloriatio? Where is the boasting? but vbi est glo∣riatio tua? Where is thy boasting? the boasting wher∣by thou gloriest in thy selfe, and not in the Lord; now in respect of vvorkes done of faith, and so by grace, no man can glorie but in the Lord; and that boasting is not prohibited: for the Apostle saith, Let him that glorieth, glorie in the Lordvv.

The summe is this, that boasting in our selues onely is forbidden and not boasting in the Lord: and that is sufficiently excluded by this, that they af∣firme, workes done by power of nature, vvithout aide of grace, to be vnable to iustifie.

Ans. Plausibly. The distinction of boasting, wee graunt, if they yeeld vs thus much, that all glory∣ing in our selues, is excluded; for wee list not to con∣tend about quiddities; though Bellarmines (tua) be not found in the text. And thus propound the Apo∣stles ground; a man must be iustified by such a meanes as vvhereby hee may haue no cause at all to glorie in himselfe: but must transcribe the whole glorie of iustification, to the grace of GOD: and hence thus assume.

But by doctrine of workes, whether done by sole power of nature, or mixtly by grace and nature, all boasting is not excluded; Ergo, that not the meane of iustification. Our minor for the first part, is gran∣ted by aduersaries; and doe they not see, how their mingling of grace and nature, leaues still some cause of boasting to our proud nature? Am I a coworker with grace by power naturall, and depends the effi∣cacie of grace, vpon the assent of my will? then sure in respect of my coagencie, and assent, be it lesse or more, I haue some cause to boast of my selfe, and so, all boasting in my selfe is not excluded; but all boasting in our selues, must be excluded; therefore all workes vvhatsoeuer whether done by sole power of nature as Pelagians; or by nature and grace mixtly, as Popish Semipelagians now teach, are here excluded from iustification.

To conclude this argument: let all such as desire to informe themselues, in this weightiest point, wherein

errours are most daungerous, bring doctrines on both sides taught, to this touchstone. If Popish do∣ctrine, here hold current, let them embrace it, if it take away all boasting from man, hold it firme: but if it puffe vp the proud heart of man, in the least measure, as indeed it doth, reiect it as a doctrine of Diuels; and hold the teachers thereof, though Seraphicall, for euer accursed: it serues not the turne, to say, they ascribe Iustificatorie vvorkes to grace of God; for first, what doe they herein, more then the Phariseex: I thanke God (saith he) not my selfe, that I am thus and thus: and yet is dismissed vvithout iustification: and secondly, all they ascribe to grace, is but an assistance of nature; or a prin∣cipalitie at most, in workes that iustifie; and by associating nature with grace, giue vs at least some cause to boast of our selues? for sure, if we be eyther principals, or in the least measure ad∣iutours to our iustification, vvee haue some cause of boasting: but it is wholly excluded by the true Doctrine of iustification. Therefore wee may well conclude against vvorkes; they haue no po∣wer to iustifie in the sight of GOD. And surely were it not that I consid••r Gods secret, though iust iudgement, in sending them strong delusi∣ons; and compassionately ponder the pride of nature, both to become nothing in the vvorke of saluation; and the subtiltie of Popish teachers, in suiting this doctrine to the humour of nature; I should wonder how any man aduisedly reading this short Enthymeme of the Apostle, could in this point, ••erre in iudgement; It was vvell said of one, that Popish religion, it is a naturall religi∣on: leaue man to himselfe, hee falles on Popish

conclusions, and practise: in this one point it is more then euident.

Let Gods children learne, to acknowledge their owne nothingnesse in this article of iustifi∣cation; that GOD may be all in all. Who so vvalkes, after this rule, peace shall be vpon him, and mercie, and vpon the Israel of GOD: and if any attempt sharing with the Lord in this glo∣rie; I testifie vnto him, with the Apostle, hee is abo∣lished from Christ▪ he is fallen from grace Gal. 5.4.

By faith, &c. It is vsually enquired how faith iustifieth: vvhether as an act or vvorke, or or∣ganicè, and correlatiue; as an instrument, recei∣uing that, for vvhich wee haue esteeme of righ∣teousnesse; and so in respect of that, vvhereto as an instrument, it hath relation: our Diuines hi∣therto, haue ioyntly resolued of the two latter; and as I take it vpon good reason: for that, other∣wise righteousnesse shall be inherent; which hi∣therto hath been holden an absurditie; the questi∣on wi••l come fitliest to be handled, cap. 4.3. and therefore to that place I reserue it.

By faith without workes: And is not the infe∣rence direct enough? therefore by faith onely. The inference is vsuall amongst our Diuines, both auncient and moderne: and thus wee explane our selues; that no grace of God, no worke, eyther of nature or grace in vs, concurreth, so much as instrumentally to iustification. Reason, because none other gift, or act but faith receiues that, for vvhich vve are accounted righteous in the sight of God.

What say our aduersaries to this collection? for∣sooth they charge vs with foysting in the terme

(onely.) Ans. And is it foysted in beyond the Apo∣stles intention? haue wee it not in the equiualent? by faith without workes; onely by faith, are they not equipollents. See Amb. in Rom. 3.9. Hierom. in Rom. 4. Basil in Concione de h••mil, &c. Fulgent de in∣carnat: cap. 16.

But how reconcile wee that of S. Iames? cap. 2. not by faith onely; with this of Paul, by faith onely; Iames iustified by workes; Paul iustified with∣out workes; Ans. The answeres are thus; that Paul treateth of iustification before God; so it is true, faith onely iustifieth in the sight of God; Iames, of iustification in foro humano, or before men; and so workes iustifie: that is, declare to be iust: Al: that Paul treateth of the effect or office of faith, in foro Diuino, Iame••, of the qualitie of that faith that iustifieth, and her effect before men; and all that Iames saith is this, as Ca••••tane truely, quod non fide ster••ls, sed fide foecunda operibus bonis iustifica∣mur. That wee are iustified not by a barren faith, but by such a faith, as is fruitfull in good workes: more of this Text of Iames, when by Gods grace we shall come to that Epistle.

Without workes of the Law, eyther naturall, ce∣remoniall, or morall; before or after grace, as plentifully is showen, ad verse 9.

Therefore say some, without workes of the law, euen done by Christ; for the exclusion is vniuer∣sall; except vvee can euidence a restraint. Ans. Restraints to workes done by our selues, mee thinks first; the whole purpose of the Apostle, implyeth; for the question is whether a man be to be iustified by his owne righteousnesse; that is, righteousnesse of his owne performance, or by the righteousnesse

of another: secondly, see Rom. 10.3.5. and tell me why hee cals the righteousnesse of the law, our owne righteousnesse? except in regard of our owne performance.

Verse 29. God, is he the God of the Iewes one∣ly, and not of the Gentiles also? Yes, euen of the Gentiles also.

Verse 30. For it is one God who shall iustifie circumcision of faith, and vncircumcision through faith.

A Second reason for iustification by faith without workes of the Law. From absurdities; if by workes of the Law, and not by faith onely; one of these two absurdities vvill follow; that eyther God is God of the Iewes onely, and not of the Gentiles also; or else that hee is variable in this action of iustify∣ing; iustifying the Iewes, by works of the law; Gen∣tiles by faith; but God is not the God of Iewes one∣ly, but of Gentiles also; and is one; that is, vnvaria∣ble in this act of iustifying. Ergo.

Is he God of Iewes onely? &c. That is, hee hath now vnder the new Testament accepted Gentiles, into his couenant of grace. The tenour whereof read Ier. 31.33, &c. But as touching the consequence of the proposition, it may be enquired how it flowes? Ans. Because that vnto Iewes onely was the Law giuen in writingy, the Gentiles were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with∣out the Law. If therefore iustification be by workes of the Law, Iewes onely shall be capable of that

blessing; and the Gentiles, whose God the Lord hath couenanted to be, shall lacke this principall blessing, promised in the couenant; iustification. But that is absurd. For God is one. This onenesse as I may terme it, of God, is not numerall, as in other placesz, but hath reference, eyther to the vn∣changeablenesse of God, and his keeping one sted∣die, and vnvaried course in iustifying all; or to the indifferencie, and vnpartiality of his affection to∣wards all, of all sorts. Within the couenant. If we take it in the first sense, they contayne a second absur∣dity, issuing from the doctrine of iustification by workes of law written, vrged by Iewes; in as much as then it will follow, that the Lord doth not, by one meanes iustificall. But Gentiles by faith, Iewes by works of the Law; but all are iustified by one and same meanes; sith God is one vnchangeable in his courses.

If wee take it in the other sense, as noting the in∣differencie of Gods affection to all in the couenant, it is a reason of the clause fore-going; viz. that God is God of Gentiles also.

Circumcision, that is, Iewes circumcised: vncir∣cumcision, that is, Gentiles vvanting circumcision. Metonimya adiuncti, as Rom. 2.26.

But that we may here note, is, that the blessing of iustification belongs to all in the couenant, vvhe∣ther Iewes or Gentiles beleeuing: see Ier. 31.33.34. Act. 15.8.9 10.11. See Annot. in Ver. 22. Reason: God is one.

Note to discerne whither wee be within the co∣uenant of Grace, principally is this; if wee haue performed our restipulation, carying our selues in all things, as the people of God. Zach. 13, 9.

Verse 31. Doe we then make the Law of none effect through faith? God forbid: yea we esta∣blish the Law.

DOe we then abolish the law by faith? God forbid, &c.] The words haue in them a preoccupation, of what might be obiected against the for∣mer doctrine, excluding workes of the Law, by auouching iustifi∣cation through faith onely.

Obiect. If we be iustified by faith onely, it should seeme the Law is vtterly abolished. Ans First, the consequent is denied and reiected vvith Apostoli∣call horrour, God forbid. Secondly, the contrarie is auouched: as if hee should say, we are so farre from antiquating the law, by doctrine of faith, that wee rather establish it. By faith vnderstand doctrine of faith, or teaching that we are iustified by faith.

Whence then, wee haue these two conclusions; first, that the doctrine of iustification by faith, abo∣lisheth not the Law.

Secondly, that same doctrine stablisheth the Law.

Now for the first of these, the explanation is not all out so difficult; for what though by teaching faith, wee make the law vneffectuall to iustification? followeth it thence, that it is in euery respect abo∣lished, and to all purposes vneffectuall? There are sundrie other ends of the law, for which it ought to stand in vse in the Church of GOD: As first, to

bring vs to knowledge of sinnea: secondly, to be a rule of lifeb: thirdly, to be meane of continuall humiliation, and sundry the like.

But how by this doctrine wee establish the Law, requires more diligent inquisition. Varietie of in∣terpretations, I am loath to cloy the Reader with∣all; yet some few of the most probable, it vvill not be impertinent to propound. Some thus; faith sta∣blisheth the Law, as it is a rule of life: vvhile it workes by loue, which is the fulfilling of the Law. But the question is as I take it, how the Apostle teaching that wee are iustified by faith, doth in so teaching, stablish the Law? Doe we abolish the Law? and wee stablish the Law: viz. wee that teach a man to be iu∣stified by faith, euen whiles wee so teach, or by this very doctrine, stablish the Law.

I therefore iudge with the best moderne interpre∣ters, that the Law is thus farre established by the do∣ctrine of faith; that the righteousnesse, which it requireth, quod ad materiam, is not abolished; but rather stablished. In as much as vvhat it requires, Doe this and liue, wee haue it in Christ by beleeuing. Faith finding in him, what man cannot finde in him∣selfe, the perfect obedience which the Law enioy∣neth.

And if any say, then belike we are iustified by righ∣teousnesse of the Law. Ans. It implies no absurdity to speake so in a sense. For according to iudgement of best Diuines, Legall and Euangelicall righteous∣nesse differ, not in matter, but efficiente & modo: wee haue the same righteousnesse vvhich the Law re∣quires; but yet in other manner, then the Law re∣quired it: the Law required it of our owne perfor∣mance; the Gospell teacheth, it sufficeth to righte∣ousnesse,

that it be for vs performed by our Media∣tour Christ Iesus, and apprehended of vs by faith.

And if this be Pauls meaning, then I hope it fol∣lowes; that Christs actiue obedience enters our iusti∣fication.

And then, there is some end of imputation; that it may become ours. And this I am sure is the olde way, and as I yet iudge, the good way: in it I finde as much rest to my soule, as in that other compen∣dium some haue framed.

In this point so weighty, I will be glad to learne; but can scarce be perswaded; the truth hath hitherto lien hid, from so many of Gods Saints, so purposely conuersant in this question. And though I am not so Popish, as to measure truth by multitude, yet sure me thinks, where other things are equall, as learning▪ industry; sincerity, prayer to God for reuelation; I had rather impute errour to one then many.

Their cut, they say, is shorter into Gods king∣dome; ours, I thinke, safer; and howsoeuer our cir∣cumference seeme larger, yet our center we are sure, is Christ. At{que} hic baculum fixi: though still I pro∣fesse with Augustine; Non p••gebit me, sicubi hasito, quaerere: nec pu••ebit, sicubi err••, discere. It shall neuer gre ue me, where I doubt, to en∣quire: nor shame me, where I erre, to learne and be better enformed.

FINIS.

Errata.

GEntle Reader, litterall and punctuall faults being ouer many, wee leaue them to thine owne fauourable correction. The materiall, either peruerting, obscuring, or annulling the sense, are thus to be amended.

Page 10 line 8. this part of the Text, verse 2. Which hee had promised afore, &c. is to be inserted page 14. line 4. Page 18. line 13. read from his Father this, to be God: page 20. line 23. read petigree. p. 21. line 33. for Acephiah, read Acephali. p. 26. line 20. For vs, ibid. line 22. to God Christ, or diuine excellencies vnto man Christ. p. 46. line 19. Howsoeuer it be, p. 57. line 18. time, how in temporall. p. 58. line 2. Neapolitan. p. 61. line 25. disparity. page 62. line 2••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. line 23. put out of. p. 72. line 8. bringing. line 9. not able. line 30. for concedat, comedat. page. 79. line 13. auaileable: page. 81. line 11. them all. page. 85. line 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 page 87. line 11. read off, page 89. line 3. The line 9. them∣selues confessing. p. 91. l. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. page 92. line 8. of it. It is, &c. p. 93. l. 6. iust by faith liues. p. 95. l 7. in forme: Vpon whom. p. 102. l. 9 obtained. p. 107. line 9. Vniuersities. p. 109. line 23. by his word. That commination.

P. 116. line 3. the sense is corrupted, the Syllogisme being this. What image so euer doth not liuely represent the nature of God, that may not be made to represent God. But no image doth set forth God as he is. Therefore &c. Ibid. line 12. betwixt the two: Angels being. p. 121. l. 15. for their, read the. p. 122. line 33. of God? p. 128. line 5. and 7. for reuelation. read relation p. 140. l. 7. for their, there. p. 147. line 7. none more hauing. Signes &c. line 27. God in. p. 153. line 1. vindictam p. 155. line 7. ill originall, p. 156 l. 3 Herodotus p. 157. l. 2. variance. p. 160. l. 33. persequitur. p. 164. l. 34. for Pyrrhus, Regulus. p. 167. l. 2. often burnes p. 169. l. 12. implying first, p. 173. l. 23. for accepted, r. excepted. p. 182. l. 4. of the Ministery is vnlavvfull. p. 183. l. 2. for we, 1. he. p. 184 l. 24. is so busied. l. 30. moates. p. 193. l. ••1. or haue r. hauing. p. 195. l. 11. or saith he it not. l. 16. ouerladen. p. 196. l. 10. vindictam. p. 197. l. 17. for rules, r. ru••s not p 198. l. 21 to this purpose, me thinks. p. 199. l. 29. life, p. 202. l. 22 23. point thus, had he not beene, in respect of his diuine person, equal to his Father. ib. l. vlt. for prímo aequabilto r. praemio aequabi••a, p 208. l. 9. to life. To that &c. p. 211. l. 6. promised a glorious &c. ibid. l. 31. for thy, r. they. p. 213. l. 6. for seeke to our selues, r. seeke our selues p. 215. l. 16. vnrighteousnes. ibid. l. 19. for contentions. r. contentious. p. 218. l. 2. for iust man, r. wise man p.

219. l. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 221. l. 5. for meanes, r. meannesse. ib. l. 18. thinke; ib. l. 31. libertinisme. p. 222. l. 23. the contrary. p. 225. l. 3. industrious. ib. l. 6. disswading. ib. l. 19. for diuine light, r. dimme light. p. 226. l. 5. Sidonians. p. 233. l. 16. r. dimme light p. 236. l. 231. index. ib. l. 34. r. Synter••ses p. 237. l. 8 for not, r. no. ib. l. 32. for in it selfe, r. on it selfe p. 239 l. 32. r. diuersified. p. 240 l. vlt. disclamed. p. 246. l. 4. disceptation p. 249. l. 1. for diuine, r. dimme. p. 250 l. 29. for euen r. euery. page 253 line. 9. Coattestante. ibid. line 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 259. l. 15. r. obliquely. ib. l. 32 for there r. third. p. 264. l. 30. grossest. ib. l. 33. put out (to) p. 265. l. 2. for is, r. in. p. 266. l. 5. r. analogie. p. 268. l. 31. r. actuall. p. 269. l. 6. r. homonymie. p. 271. l. 15. for of, r. if. p. 272. l. 10. put out (to) ib. l. 25. for thy, r. they. p. 274. l. 19. r pan∣chresta. p. 275 l. 15. for this, r. thus. p. 276. in Margin. for votibus, r. votiuus, p. 279. l. penult. r. of God. p. 281. l: 18. r. deprecation. p. 283. l. 25. for priuy, r. prime. p. 284. l. vlt. for the in, r. their. p. 283. r. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. page. 288. l. 22. r. peruerfitate praepositorum. ib. 31. r. legitimum. p. 293. l. 10. r. disparity. ib. l. 25. for in r. on. p. 299. l. 4. 5. for proposed, r. opposed. p. 300. l. 27. r. appalled. ib. l. 29. r. wakened. p. 303. l. 4. for this, r. his ib. l. 5. for first, r. that is, ib. l. 13. put out (the) p. 306 l. 14. farraginem ib. l. 15. r. Kellison. ib. l. 20. r. these Articles. p. 307. l. 29. for is, r. ••••. p. 311 l. 10. put out (in) ib. l. 22. for wounded, r. wound. p. 314. l. 15. for me, r. be. p. 315 l. 5. for odious, r. obuious. p. 316. l. 11. for least, r. best. p. 317. l. 8. for first, r. that is. p. 318. l. 29. & 34. for first, r. that is.