AN EXPOSITION, AND OBSERVATIONS UPON SAINT PAUL TO THE GALATHIANS, TOGETHER with incident questions debated, and Motives removed, by JOHN PRIME.  1. Cor. 10.15. 
I speak to them which have understanding: judge ye what I say.  
AT OXFORD, Printed by JOSEPH BARN and are to be sold in Paul's Churchyard at the sign of the tigers head. Anno 1587.   

TO THE MOST WORTHY, LEARNED, AND REVEREND FATHER IN GOD, JOHN PIERCE, the Lord Bishop of Sarum.  
RIGHT Reverend, being desirous to show some part of thankfulness for your Lordship's favourable & undeserved respect and kindness to meward, and with that intent looking into my papers and study notes, specially into such as were delivered every other week at ABINGTON by OXFORD in your Lordship's Diocese, among other things of greater length, I resolved to revise and frame out this exposition upon S. Paul to the Galathians, with Observations, Questions, & Motives: The rather for the shortness of the text, best fitting with my leasurelesse occasions, and likewise for the weightiness of many matters either naturally arising, or incidently taken, and accordingly discoursed.  
Wherein to declare in what sort I have gone in & out before that people & their worshipful neighbours repairing to them, and joining with them in this service for these many years together, albeit I have much abridged, and somewhere enlarged and altered, yet for the most part these READINGS may be called but the REMEMBRANCES of things, that have passed amongst them, and now are briefly set down in this short impression.  
And herein plainly to confess what I think of this bookish humour of writing books: truly, in them that can write why should they (as it is in the Poet) Periturae parcere chartae? They have a gift & a talon that way, & why should they hide it? For others, who may be better occupied, there is no reason they abuse the Reader, & pester the world with unprofitable vanities.  
For myself the last of many, and for the rest of greatest ability, all our books are but entrances to the book of books, unto the sacred Bible, & book of God: which were it indeed deeply imprinted in the hearts of all men, I could easily have spared this simple labour, and could and would have wished even LVTHERS wish, upon the same very condition that he did: That all books else were in a fair light fire.  
But men being men (God so ordering it) require & need human helps, and Master LVTHERS book upon this very Epistle, is a profitable writing, and full of comfort.  
Every man cannot readily use the Scripture straightway, every man cannot at the first blush tell which Scripture is fittest for confirmation of this or that article in faith, which fairest for exhortation in manners, which fullest for refutation of errors, & therefore by preaching, by penning, by conference and by imprinting God hath provided sufficient aids as the times have required, that men may look and look again upon things, examine the spirits, compare matters and causes, ruminate and chue the kud, meditate the state of their salvation, and go the ways there-unto with a clean and a cloven foot, that is, as ISICHIUS saith, with a wise, a discreet & a distinguishing understanding.  
To these ends I have performed this present account of my dealing in your lordships Diocese, humbly craving (may it please your Lordship so to accept thereof) it may be a slender monument and meane-pledge of greater duty to your Lordship, and of my good will and FAREWELL to ABINGTON, & likewise to the Gentlemen & justices near adjoining.  
The Lord preserve your honour to his holy will, & blessed pleasure.  
From the New College in OXFORD, 1587. JANVAR. 30. Your L. to command in Christ, JOHN PRIME.   

THE EPISTLE OF THE APOSTLE PAUL TO THE GALATHIANS.  

The Argument.  
PAUL had preached the gospel some 14. years together, generally among the Gentiles, & namely to the Galathians. But by reason of the largeness of his commission, he was not to dwell in any one place, & therefore departed from Galatia, and betook himself into other parts of the world.  
This opportunity of the Apostles necessary departure and absence, by the busy instruments of Satan, who never sleepeth, was soon espied, & as soon taken. incontinently they conveyed in themselves, & being crept in, with all endeavour they labour to bewitch & inveigle the Galathians minds, & the more effectually to discredit the sincerity of the Gospel, fair pretences of Moses name, & of the Laws prerogative were made, & ever, a thorough special disgrace of Paul's person was most shot at.  
Whereupon ensueth 1. a direct defence of his vocation. 2. a due maintenance of the cause. 3. & a true reformation of a deceived people, both in matters of faith & conversation.   

CHAP. I.  
1 PAUL an Apostle not of men, neither by man, but by jesus Christ, & God the Father which hath raised him from the dead)  
2 And all the brethren which are with me unto the Churches of Galatia,  
3 Grace be with you & peace, from God the Father and from our Lord jesus Christ,  
4 Which gave himself for our sins that he might deliver us from this present evil world according to the will of God even our Father.  
5 To whom be glory for ever and ever Amen.  

Calling, either by name, or unto office.  PAUL an Apostle.) He describeth himself by his calling. And as the word (calling) doth signify either the name that a man is known & called by, or the state he is preferred & called unto: so S. Paul expresseth both, 1. his name (Paul) &, 2. the state of his office withal (to be an Apostle.)  

Calling by name.  1 Touching his name, it is too light a labour much to stick at names: when we have caught such small fish, we but cast them into the sea again. And it hath ever been thought a vain curiosity, so 
* judg. 13.18.  carefully to make inquiry for the messengers name and titles, when the message is most certain. Wherefore for this matter that rule is best & may suffice; that where the writers of holy writ and Scriptures are known, that there God useth such so specified by name, as certain instruments to declare his will, voutsafeing to show the children of men with what quill and pen himself would write.  
Again, when the writer of Scripture is less known, know we; that, we are to esteem no less of those divine Scriptures, than of the rest, even so far forth as if they came immediately from himself without our knowledge of any certain human means in the penning.  
2 After his name, followeth the calling of his office. 
Calling unto office, or state.  (Paul an Apostle) Calling to any funetion is either in earthly things or in heavenly matters. And in heavenly things calling is either general to be 
* Rom. 1.7. 1 Cor. 1 2.  Saints, sanctified and washed in the blood of the Lamb, or else 
* Rom. 11. 1 Cor. 1.1.  special to be a teacher and a minister in the Church of God & house of saints. And this calling is either ordinary and appointed orderly by imposition of hands according to the right touch of conscience in the called, and the good choice of the caller: or else calling is extraordinary whensoever, and of whomsoever it pleaseth God immediately by himself to call unto, and enable for the work of his spiritual harvest. Such a calling was Paul's by a voice from heaven at noon, whereof himself speaketh: 
* Acts. 26.9.  I was not disobedient to the heavenly vision, (and voice.)  
Thus was he ordained to his office, and (as he here addeth) neither by men (called) neither by men (instituted) but extraordinarily in heavenly things a 
* Numb. 10.2.  consecrated trumpet put 
* Rom. 1.1.  apart to preach the Gospel even from heaven, and by God himself. Called not of men, nor by man, but by jesus Christ and God the Father which raised him from the dead.  

Both natures in our Saviour.  By the way you will object, that if Paul were called by Christ, and therefore not by man, than belike Christ was not man. I answer: these words deny not our saviours humanity, though they rather prove his Deity and Godhead. For if ye mark, in the same tenor of speech they couple him equally with God, and expressly they term God his Father; and, such as is the Father, such in substance is the Son. And because the Father is God, therefore by consequent necessarily ensuing, the Son also is very God. And yet, mark withal, his Father here is said to raise him from the dead. Which must needs be spoken of Christ's humanity. For the Deity neither dieth, nor reviveth; neither falleth, nor riseth, nor is raised again. Wherefore Paul was called by him, that is not denied to be man, but by the 
* 1 Tim. 2.5.  man Christ who was both very God and perfect man, and so a fit mediator between God and man.  
And now being thus called, in the second, third, fourth, and fifth verses, he sendeth greeting: wherein would be considered, 1. The sender, 2. The persons to whom he writeth, 3. His entry with an holy salutation.  
1 He that sendeth chief is Paul (of whom in part hath been, and in part hereafter shallbe declared) than they with Paul, who sent their greeting, are annexed: All the brethren who were with Paul. My note is, that whereas flesh and blood is of a corrupt nature, full of wrath, pride and swelling, whereas every man deemeth his lead to be silver, & his glass diamond, whereas some can brook no superior, some no equal, Paul was altogether of a contrary mind, of an humble, meek and lowly spirit. And albeit his gifts were more than were all the gifts of many, his labours incomparable, and his calling Apostolical, yet he calleth every of them that were with him brethren, and conjoineth them with himself in his own Epistle. 
A charitable consent in Christian's most forcible to persuade in cases of Christianity.  And this was then, and willbe ever, as it were, a twisted cord of greatest strength the better able to draw men to christ, when Christians draw all one way, and drive against sin, and lift all with one shoulder to further the truth, and altogether live in charitable manner like brethren one with an other.  
Paul and all the brethren. He excepteth none that includeth all, and he accepteth of all that excludeth none.  

The persons to whom the Epistle is directed.  2 To the Churches of Galatia. The 
* The name of the Church taken diversly.  name of the church is diversly taken, either for the whole Church catholic in times, persons and places, or for the parces of the whole professing in earth the Catholic faith. And therein as every part of the sea is called the sea: as the English, the Spanish, and the French Sea, is termed the Sea: even so every part of the whole Church professing the truth may and doth well receive the name of the Church, as the Church of England is the Church, and the Church of Scotland the Church, etc. And, because in Galatia their congregations were copious, they are plurally termed the Churches.  

Whole churches may be seduced.  And herein it were not amiss to be noted, that not only some small church truly so called, though in some points unperfect, but many Churches may tread awry, whole populous Churches may be seduced. 
Psal. 116.11.  For truly, men whether sole & single, or assembled and making a Church or churches, are but men, and therefore prone to sin, and soon deceived: and as the moon doth often eclipse, so Churches may sometimes err.  

Men cannot his still the white, shall they not therefore aim at the mark?  And yet an other good observation it is, that if any man therefore will needs be wilful, & unwilling to contend to perfection because all men necessarily have imperfections, verily that man is unwise, and wanteth grace, and can be no child of the Church of God, which is an house of such men as invocate and call upon the holy name of God. 
2 Tim. 2.19.  And whosoever so doth, of duty must evermore more and more departed as far as he possibly may from all iniquity. And to this end both every where Paul preacheth, and here writeth and wisheth as followeth.  

The greeting.  3 Grace and Peace.) Grace is God's favour: peace signifieth god's blessing in 
* Gen. 43.23.  a prosperous estate. Grace goeth before, and Peace followeth after, and both proceed by the means of Christ our Saviour.  

Rhemish, Test. Pag. 384.  Wherein I cannot omit a Rhemish and a peevish note, that misliketh the usage of this salutation, appropriating it to the Apostles without all reason, and foolishly inferring that because Heretics, and namely Manicheus, have used it, therefore we may not use it.  

* The salutations were used of the Apostles may be used by others.  I pray you, why did Paul request that mutual prayers be made for him, if others might not pray for him, as he did for them? And why may not all pray, especially for Grace and Peace? Or may I not wish them to myself? Or if to myself, why not to my 
* Rom. 13.9.  neighbour? Or wherein lieth the let? May I not wish a man God's grace? Or may I not pray for the peace of men? Or may I pray at all, and can I pray almost for any thing, and not for these things, and with these words?  
For the other point that Manicheus did use it, 
* Epiphanius haeres. 66.  I find he did. And what of that? The best things either in hypocrisy may be pretended (for hypocrites pretend not the worst) or else the best things to purposes may be abused. And what then? The Pharisie abuseth his long prayers: the tempter abused the holy Scriptures: the Corinthians abused the Sacraments, Baptism, and the Supper; and Manicheus abused this good salutation, which yet is not the thing is so found fault with in him. But he took upon him to be an Apostle as the word is most preeiselie and properly taken: which his fault was reproved, as appeareth in Austin. 
Tom. 6. contra Epist. Funda. c. 5. & 6.  And which title because the Pope being also a Bishop doth claim, he most resembleth Manicheus.  

The abuse of things abolisheth not their good usage.  But to the matter, whether he used or abused this salutation, it skilleth little: for our parts, we are not disposed to mislike the innocent sheeps , because the ravening wolf hath sometime put it on: we are not so fond as to refuse the Ark of God, 
1. Sam. 8  because the Philistines had once got it into their hands: we cannot, neither will we (God willing) refuse the usage of our godly greetings, because your coyishnesse would bar us thereof, and appropriate good words at your fantastical pleasure. As well you may, for aught I know, interdict men of well doing, as of wishing well unto their neighbours and brethren.  
And farther if you imagine (as it may seem you do) that there is some operative and working benediction in those words: beside that the event hath proved the contrary (for what is now become of that graceless & unhappy Church of Galatia:) the very words following confute that your folly most sufficiently. For Paul wisheth Grace and Peace not as enclosed in his words, and interlaced in his lines, or fixed to his letters, but to be given by God and by Christ which gave himself &c.  
In which fourth and fifth verses are to be learned these three convenient observations, as they lie. 1. The end why Christ gave himself, to deliver us out of this present world. 2. The enducement thereunto, according to his good wil 3. Our duty therefore in giving him glory and deserved praise for ever.  

The end of our delivery by Christ.  1 Delivery presupposeth captivity, and the greater the enemy, the dearer the ransom, and the ioifuller the deliverance. The enemy here named is the world, the ransom Christ, we are the delivered. The enemy mighty, the ransom precious: and therefore our delivery most joyful. But he that is in hell thinketh many times there is no other heaven. So fair a gloze can the world set upon the matter, and so forcibly can it work. 
Gen. 29.  In the book of Genesis Laban made promise to jacob that he should have to wife for his faithful service fair Rachel, & jacob in hope thereof endureth all toil and pains. But when the time of his covenant was expired, Laban in the night substituteth Lea in steed of Rachel: Even so O guilful world, how sweet, how pleasant are thy promises, but the things thou yieldest in the end how bitter, how full of gall are they? Thou promisest beautiful Rachel, but thou performest squinteyd Lea. He which seethe thy vanity, and discerneth thy wiliness, would he be deceived, or ought he not of all things most to desire his deliverance from thy thrall:  

The world a transitory and a wicked world.  Our Apostle describeth this world worthily in two words, terming it the present wicked world. The wickedness of the world may seem delight-some, yet such delights endure not long. They are but a basket full of summer fruit, a jonas his gourd, they spring in the night, and fade the next day. That which is past, is as if it never were: that which is to come, is utterly uncertain: and that which is present, is but a glimpse for a moment, a morning dew and gone again.  
Notwithstanding were the world only a fickle and a transitory uncertainty, the benefit of our delivery were the less. Glass is a brickle metal, and yet a clean. The world is not only unstable and fading, even the very fashion thereof, but it is (as Saint john speaketh) altogether set on wickedness, 
Our deliverance from the world▪ doth not drive men to shorten their time in the world.  and therefore Christ gave himself for our sins, that he might deliver us out of this present evil world. I say not: neither saith Christ, from not being at all in this world, but from living after the fashion of the world: For it is written: Thou shalt not kill, that is, thou upon a fear or fancy thou shalt not dispatch, as not an other, so not 
* Aug. de civi. Dei li. 2. cap. 20  thyself out of the world: Thou shalt not dig thine own grave and enter into it before thy time, no, Thou shalt not hang thine own winding sheet before thine eyes, thou shalt not be cause or occasion of thine own death.  

job.  When holy job cursed the day of his birth it was but a pang of imperfection. 
Act. 16.28.  In the Acts, when the prisoner would have killed himself, Paul crieth out that he should do himself no harm, as if to kill were to hurt himself. Then if to kill were to do harm, verily to live cannot be harm. And were it absolutely unlawful to live, or lawful to live or not to live when man's lust were, and with 
* 2 Machab. 14.  Rasis to leave the station wherein God hath placed us, there could have been no doubt, 
Philip. 1.23.  or no great doubt in Paul's choice to the Philippians where he casteth with himself whether it were better to choose life or rather death for the desire he had to be dissolved, and to be with christ. Yet in fine he resolveth for considerations that it were better the course of his race to be continued. And then why chose he life, if to live were utterly ill, and simply nought, as some in their impatiency imagine?  

joh. 17.15.  In Saint john our Saviour prayeth for his, not that they be taken out of the world, but that they may be preserved from evil. For the creatures in the world, and the world, and our life therein though evil and tedious, are not in fault. The faults of the world must be shunned, and from them we are delivered: namely from the guilt of sin, through Christ: 
1 joh. 1.  and by his spirit from the degrees of sinning wilfully, lustfully, or finally to death. But, which is my second note, who is he, or what is it hath delivered us? the grace of God through jesus Christ. And why?  

The inducement why God vouchsafed our deliverance.  The causes of gods doings must not be sought for elsewhere then in God himself. His grace, his favour, his mercy, his fatherly goodness, his pleasure, purpose, will and good will, are the only things specified in Scripture, as agent causes of sending so great salvation to the sons of men.  
Our Apostle Paul every where intentively looking into the state of our redemption, when he seeth the father satisfied, the Son sacrificed, man saved from sin, and delivered from the world, he hath always recourse only to the goodness of God, who is most free in willing, inflexible in doing, repentant in neither, and in both without all compartner. For who hath or can be his associate or Counsellor, 
Rom. 11.34.  to induce him this way that is unchangeable in all his ways, especially in the mystery of godliness, in the incarnation of our Saviour, & in the giving of his Son? So that neither beyond, nor on this side his will Paul neither saith nor seethe any thing, neither find I aught that may be compared.  

Our duty in regard of our delivery.  3 Teach a fool this doctrine of his deliverance, and he cannot tell what it meaneth: wash a raw brick and it turneth to mire: that is, tell a wilful sinner that he hath so gracious a god, such a through saviour, straightway saith he, Grace shall save, and Christ shall deliver: I will live at pleasure and surfeit every hour, the rather because my Physician is skilful, and able, and willing to help. God bless every good soul from presumptuous sins. Paul's example is clear to the contrary, and in the meditation of the goodwill of God and great work of Christ as somewhere he gathereth unspeakable comfort 
Rom. 8.  (If God be with us, who can be against us?) so here he rendered due thanks for so peerless and endless favour.  
And great reason: you read when Isaake was borne, and 
* Gen. 21.8.  weaned, great feasts were kept. But (brethren) when a man is regenerated and borne anew in Christ, and made the Son of God, when he is weaned from the world, greater reason incomparably greater that we keep an 
* 1 Cor. 1.8.  holy feast, a feast unto the Lord, to whom Paul saith be praise for ever and ever Amen. Wherein would be 
* Continuance in thankfulness is thanks worthy.  noted not only Paul's praising God, but his vehemency & continuance: for ever and for ever.  
Feastmakers bring in the worst wine 
* johan. 21.10.  last, & the best first: so many continue not in the course of like thankfulness as at the beginning, little considering that God is to be praised for evermore, without intermission of convenient time. 2. Relaxation of everlasting duty. 3. Exception of seasons as excluding his praises which are most due at any time and for ever and for ever, Amen.  
6 I marvel that ye are so soon removed away unto another Gospel from him that hath called you in the grace of Christ.  
7 Which is not an other Gospel, save that there be some which trouble you, and intent to pervert the Gospel of Christ.  
8 But though that we or an Angel from heaven preach unto you otherwise than that we have preached unto you, let him be accursed.  
9 As we said before, so say I now again, If any man preach unto you otherwise than that ye have received, let him be accursed.  
Two kind of persons are noted in these verses, viz. the seduced, and the seducers. 1. He marveleth at the one sort, 2. & defieth the other.  
1 I marvel.) Wherein he first setteth down the lightness of the men, 
The reprehension of the persons seduced.  that so suddenly were beguiled; & then the weight of their transgression, that were carried quite into an other Gospel from the grace of Christ whereunto a little before they were called, by God's mercy, & Paul's ministry.  

Inconstancy & lightness.  A wise man is no wave, no shouting star, no starting bow. A discreet christian goeth discreetly to work, he trieth the spirits, proveth all, and after due trial approveth the best.  
True; in changing from the better to the worse; whether to day, or to morrow, sooner or later, all is a matter in effect: but to flit in a moment, to change with the weather, as the weathercock, is small wisdom and great shame.  
Whether a man be cast away at his entering the sea, or make wreck in the main Ocean, I grant it skilleth little, yet the one much more argueth the unskilfulness or the wilfulness of the Pilot than the other.  

* Constancy & perseverance.  An old Disciple as Mnason in the 
* Acts. 21.16.  Acts, an ancient professor, a constant christian, are good titles. A fugitive head, a foolish virgin, a deceived dove, a seduced Galathian are spoken in great reproach. S. Paul wondereth at such their inconstancy. And yet observe withal the Apostles lenity, and great discretion. He shaketh not sea and sand together. He knew full well where the spring of their folly began. The Galathians were deeply plunged in the sea, the fault was most in the mariners. The young child was bit with the dog: with whom is the mother angry most? With the child, or with the snarling cur? Likewise the seduced Philippians Paul calleth brethren, the seducers he termeth dogs. 
Phil. 3.  Beware of concision, beware of dogs.  
And yet in our text here, because no man must be foded up in his folly, as if it were no fault, foolishly to follow him that goeth wilfully before and leadeth after into error, he both marveleth at their sudden recoiling, and likewise also expresseth the grievousness of their error, in falling, even clean from the Gospel to the Law, from Christ to Moses admixed with Christ.  
And this was more than strange, and set the Apostle all in a maze to see and consider their so heinous a trespass. For, think you, was it possible, a ground to receive seed so willingly, as did the Galathians, to grow up green so fairly, and so suddenly without cause to be blasted, and come to nothing?  

A man may let a thing out of his hand in desiring to comprehend more, when his hand had as much as it could hold before, though he think not so.  But did the Galatians quite renounce christ? Did they cast away his grace? Were they transported into an other Gospel? Verily Paul chargeth them with no less. Yet happily, they might imagine (wherein their error, being so well instructed of Paul before, was the grosser) that the addition & putting of the Law unto the Gospel, & that the coupling of Moses with Christ had not been the abjecting and the casting-away of Christ. For the coupling of two things together, doth not seem to be a throwing away of the one, but a conjoining of them both, and a casting away of neither. And so in this fancy were they removed into an other Gospel, which yet in itself was and is sincere, entire, inviolable, and is no other and could not be bleuded with legal rites, or admit the least admixture at all. For Christ willbe Christ alone 
* 1 Cor. 1.13.  undivided, and only preached in the Gospel, or no Christ at all, and these forsooth were persuaded he might be invested with Moses, with ceremonies, with circumcision.  
Fair pretences verily, but (brethren) there is no devil to the white devil: there is no leprosy so dangerous as the fairest, as is the whitest. 
Levity and inconstancy.  But yet thus to reel too and fro, to be alured so hastily like a child, won with an Apple, and that from the sincerity of the Gospel under what pretences soever, from the grace of God, from the merits of Christ jesus, was a most heinous fault, and almost inexpiable, and therefore Paul wisely and worthily reprehended it in these unwise Galathians, that would gad and run after every false Apostle, that would but hold up his finger.  

The reproof of the seducers.  2 These are reproved, as they well deserved, for corrupt minded men, purposely set, eagerly bend, and fully 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  intending to tourmoile the Church and pervert the Gospel of Christ. To sour his dough and to solder his gold, to trouble his truth and the clear water of their Christian profession they were entered into by Paul's teaching, and their Baptism.  
Therefore Paul is earnest, & because the mystery of the false Apostles endeavours had not altogether perverted them, yet he forewarneth what in part they had done, and what in fine their sleights would effect, even in precise terms a full divorced betwixt Christ and them. And therefore he foretelleth the imminent danger to the seduced, and boldly denounceth a Vae and woe to the seducers.  
And whereas not only the name of Moses, but of Peter, james and john also were pretended, and therein for that it might be thought a private matter of envy to name any of these, wisely and figuratively, 
1. Cor. 4.6.  as under the persons of Apollo and of himself upon like cause he dealeth with the Corinthians: so here he putteth a case, and maketh a supposal, and thereupon averreth, that if, not man who ever, but if a very celestial spirit, and an Angel from heaven should play the pranks these men had done in melling together things of intempered natures, namely the Gospel with the Law, they should defy him, and in defiance say, Christ's curse come to him.  

The Gospel.  The preaching of the Gospel was so carefully regarded of Paul, so certainly received of the Galathians, so glorious in itself, so respected of God, that neither the Law of Moses, nor the names of men, nor the Doctrine of Angels were to be compared, much less preferred. Yet lest in caring neither for high, nor low the Apostle might be deemed to have overshotte himself in choler of mind, and heat of words, distinctly and advisedly he repeateth them once again, and farther manifestly to show that he doth what he doth, and speaketh what he speaketh upon due considerations and firm grounds, he layeth open his heart and meaning more at large.  
10 Do I now persuade men or God? Either do I seek to please men? For if I yet pleased men, I should not be the servant of Christ.  
The sense is not obscure. What do I (saith Paul,) persuade I man, or God? Do I curry favour with the world? Or pretend I men's names in God's matters? Seek I to please men's fancies? Or fear I their faces? Serve I two so contrary masters? I cannot. I do not. You may guess who juggled in this case with both. For the Apostle seemeth to point at, or rather to paint out some. In this speech, I mark two things. 
The hard lot of the preacher, but yet his necessary duty many times to displease.  1. The great frowardness of man. 2. The strict or hard condition of the man of god, to serve him alone, and in serving him to displease man.  
Man's wisdom must not be controlled, or his will thwarted, corruption will not be salted, but we are the salt of the earth, and the servants of God. Saint Paul could not glaver, we must not flatter. If we do as he did, we do as we should. If otherwise, we serve not God, but men, and men, and not God must pay us our wages.  
But were we the sugar of the earth, and servants of men to feed their fancies and to speak to their humours, how would men admire us and our doctrine, flock to our sermons and frequent our lectures? But because we are 
* Mat. 5.13.  salt, and salt is sharp, because our endeavour is to profit you, and to please God whom we serve, and not your itching ears, our persons are the less esteemed, and our teachings refused.  
But to the text. Now, when Saint Paul had showed his encent, and uttered his meaning, and declared how he stood upon his necessary duty, due to Christ and in Christ alone, he putteth it down plainly whence he received this doctrine, and how and whereupon grew this his so weighty a charge.  
11 Now I certify you, brethren, that the Gospel which was preached of me, was not after man:  
12 For neither received I it of man, neither was I taught it but by the revelation of jesus Christ.  
Saint Paul goeth not to work at adventures, he standet●●ot upon uncertainties, he neither bought not stole the letters of his orders, he was not as 
* jere. 28.15.  Hannany that ran before he was sent, neither was his doctrine as 
* Num. 3.4.  strange fire. For he taught them that which himself was taught even by Christ. In somuch that if others were immediately called to the Apostle ship, so was Paul, and that by no means of men as well as any. But hereof before.  
13 For ye have hard of my conversation in time past, in the jewish Religion, how that I persecuted the Church of God extremely and wasted it,  
14 And profited in the jewish Religion above many of my companions of mine own nation, and was much more zealous of the traditions of my fathers.  
Paul enlargeth the former matter of the unlikelihood of his learning any thing by man, most evidently by the tenor and race of his former life.  
His whole conversation, & continual practice, his earnest zeal was quite a contrary way, and might he have had his own forth, when he carried other manner of letters to Damascus, 
Acts. 9.3.  than are these he now writeth to Galatia, he would have made a quick dispatch of Christian profession.  
Yet no doubt many an old head might & did get before Paul in devising harm, but Paul hied him after, & not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an equal of his in years, but was his inferior, yea far behind him in his zeal. So fast he profited in the jewish religion, that it was impossible for a man to hold him back, or hinder his course. But when he was thus in all haste posting to Damascus, God turneth him another way, & sendeth him into Arabia, & then brought him back another man.  
15 But when it pleased God (which had separated me from my Mother's womb, and called me by his grace)  
16 To reveal his Son in me, that I should preach him among the Gentiles, immediately I communicated not with flesh and blood:  
17 Neither came I again to jerusalem to them which were Apostles before me, but I went into Arabia, and turned again into Damascus.  
When you look upon Paul in part describing himself, or when you read his fury laid forth in the Acts by Luke, 
Acts. 9 & 22.  no marvel if you marvel how he should be thus changed. But look also and see the means of his change: for he showeth in these verses: wherein because the Text is plain, some few observations will be best, as. 1. Of the cause of Paul's conversion what it was. 2. The end why. 3. And his obedience thereto.  

The cause of man's conversion is not found at all in man.  1 In the search of the cause of man's conversion, a proud Papist would seek after some purity in nature, some preparation in man, and for some favourable willingness thereunto in himself: but look we upon Paul being left to himself, and see this one man, and know all men what we are. 
Nature worketh alike in all wherever it worketh.  For if there be any odds, the difference is not in men naturally wherein we agree, but above and beside our nature where lieth the odds. Paul rideth a main, his commission is in his bozom, and care at his heart for the overthrow of Christians, and Christian profession, when it pleased God, here is the cause, when it pleased God, even then to alter him wholly and call him effectually: here is the cause, and in nothing else. Nay from the womb was Paul segregated by the providence and will of God: and here is the sole and only cause, both in the womb where there neither was nor could be cause at all, and afterward in the world, when there was great cause to the contrary, but that so great was God's goodness, so good his pleasure.  
The fruit of this example, and of the lesson therein is double, both for an assured confirmation of our faith, and also to imprint a necessary remembrance of our duty to so provident and loving a God, that not only careth for 
* Gen. 39.20.  joseph in the pit and prison, or 
* Exod. 2.6.  Moses in the flags etc. but hath a special purpose, in his chosen before he framed, and when he fashioned them in the womb.  
2 The end why God called Paul is apparent to reveal his son in Paul, which was his special and private, and endless comfort. But the use God would put him to, was the commodity and instruction of the Gentiles. Neither could the Apostle have revealed that unto others, if it had been hid from himself. And therefore as it were to tind the candle that should light a house, was Christ revealed to Paul that Paul might in preaching reveal Christ to them that should believe.  

God useth ordinarily external and ordinary means.  And thus it pleaseth God, as without means to call Paul at the first, so afterward, by means of Paul, to win others. Pharaoh himself could have delivered out of his Kingly provision corn to his subjects, but he sent them to joseph, and said to his people: 
* Gen. 41.55.  Go to joseph. Our Saviour when by miracle he multiplied the five Loaves, and the two Fishes, He gave to his Disciples, and his Disciples (I say) his 
* john. 6.11.  Disciples (gave) to them that were set down. Likewise, in spiritual food and relief externally, and in public order by the ministery of men, and by the mean of preaching both than it pleased God to recall the jews, and call the Gentiles, and now 
* Eph. 4.13.  still he vouchsafeth us that his accustomed goodness by men to deal with men, and to inner this outward mean of preaching, to the inward working of his holy spirit.  

Ready and resolute obedience, where God warranteth, without all respects.  3 For my third note, Paul being thus freely called, and fully illuminated not to shine only to himself, or to some few, but purposely for the instruction of many, and namely of the Gentiles (for so general was his commission) obediently, immediately, and straightway as it were an arrow out of a bow, or a bowl down a hill, or a lightning out of the Heavens he hasteth about his business, and incontinently without farther debate or delay journieth, but whither? To jerusalem? To the holy City? To his ancestors? To them that were Apostles before him? Nothing less. He neither regarded the place, nor respected their persons: but the mighty and merciful God that called him, and sent him sufficiently warranted, and he went accordingly about his calling.  

1 Sam. 3.8.  Young and yet ignorant Samuel when God called him could not tell what the calling went, and went to Ely when he should have hearkened unto God. But Paul knoweth what he doth, he consulteth not with any at all, neither with the Apostles, that might seem to advise him better, or authorize him farther, neither with flesh and blood, kif or kin, one man or other, that could affection him best, or affect him most: but as it is storied of the 
* 1 Sam. 6.12.  new milch-kine that carried home the Ark, when their calves were shut up, that they went strait, & turned neither to the right hand nor to the left: so Paul shutting & resigning up all his thoughts, directly and forth right respecting no one consideration at all what ever under heaven, resolveth himself most readily upon the obsequent and due performance of his Apostolic office. And great reason: for he had warrant all-sufficient, and ability most convenient. 
The express warrant of God needeth not the allowance of men, few or many.  And why should men then depend upon farther counsels and consultations of men, either provincial or else general, when they are expressly commanded & enabled from God himself, either immediately speaking, or in his Scriptures directing?  
18 Then after three years I came again to jerusalem to see Peter, and abode with him fifteen days.  
19 And none other of the Apostles saw I, save james the Lord's brother.  
20 Now the things which I writ unto you, behold, before God I lie not.  
21 After that, I went into the coasts of Syria and Cilicia: for I was unknown by face unto the Churches of judea which were in Christ.  
22 But they had heard only: he which persecuted us in time past, now preacheth the faith which before he destroyed.  
23 And they glorified God for me.  
Paul went to jerusalem when you see, three years passing between his calling and his going thither, and why, to see Peter, and all the middle while he wanted neither ability nor authority in the trade of his function.  
In the remnant of this Chapter would be observed two matters. 1. First a doubt which must be resolved. 2. And then a duty that ought to be learned.  
1 The doubt is, why Paul should go to see Peter. 
* Stapleton. de do. prin. l. 6. c. 13.  For our adversaries reason here-hence in effect thus: Paul went to see Peter, ergo Peter was better than Paul: and if Peter were better than Paul, than Peter's successors are also better than Paul's: and the 
* The Pope's supremacy derived from Peter.  Pope succeed Peter, therefore the Pope is better than any else, & head of al.  
I will not dispute the question whether the Pope if but locally and in place only, and why more at Rome he, than others at Antioch succeed Peter: whether so or no I dispute not now. Suppose he there succeed, what then?  

Personal privileges are nothing to him, who hath nothing but a local succession.  Privileges specially granted for personal respects and properties, die with the person, yea many times before the person, if he leave off to be so qualified in person, as he was before, & wherefore at first the privileges were granted forth.  
Wherefore suppose Peter had the pre-eminence, and put case the Pope succeeded Peter in place: Yet if he have lost the qualities which were in Peter, and which were the causes of Peter's pre-eminence, what is this to such a sorry successor? If the 
* Mat. 5.13.  salt have lost his saltness in what place soever, wherefore is it good? If water were commendable in the spring, what is that to prove the goodness thereof in the river, if there it be corrupted? But I mean not to meddle with the matter and claim of succession now. Yet as he succeed Peter, so he succeed Paul too, and so belike, he is better and worse than himself. Better, as succeeding Peter, and inferior as succeeding Paul.  
But what if Peter had not this supremacy which this man challengeth? Then questionless is his title nothing worth. Herein standeth the case, and hereupon we join issue for the present: whether Peter were supreme head, absolute governor, & chief ruler of the Apostles in such sort as the Pope now claimeth, 
The equality of the Apostles commission. Ite, praedicate: Go ye, preach ye. Mat. 28.18.  or no. We say no, they say yea. We show the equality of their commission, 
2 Cor. 11.5.  and namely that Paul was not inferior to any, and therefore not to Peter, and therefore also not Peter superior to all apparently. A great part of their evidence is this piece of Scripture of Paul's going to see Peter.  
We grant, and it is plain he went to see Peter, but that therefore Peter was head to rule Paul, it will not follow. 
To go to see, is not to go to serve Peter.  For he went to see, not to serve nor to subject himself. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see, here may signify more than to look upon a thing slightly after a vulgar manner, or else upon a curiosity to go to see. Paul no doubt went of a great good purpose mutually to acquaint himself, and to see Peter a most reverend person, and as one of a most excellent spirit, and of rare virtues, and his ancient in calling, and in such like respects, and yet no way by way of subjection. For (as 
* Chrys. in Epi. ad Galat. cap. 1.  Chrysostom voucheth) Paul needed not Peter, nor Peter's warrant, he was HIS EQVAL, AND 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  PEIRE IN HONOUR, that I may say no more, saith he: as who would say, he spoke with the least of Paul, when he made him but Peter's equal. Then, as equals may go to see their equal, so did Paul go to see Peter, his equal in office, but ancient in the calling to the office of the Apostleship. The Prince may go to see a subject, is therefore the Prince by and by become a subject, and that subject the Prince, whom the Prince vouchsafetheth so to visit? But Paul tarried with 
* Rhemi. Testae. pag. 497.  Peter fifteen days: a great proof. What if he had tarried fifty? As his coming unto, so that his continuing with Peter argueth neither supremacy in Peter, nor subjection in Paul.  
This argument hath been lately handled, and right learnedly answered in a printed 
* Between M. RAINOLDS & IO. heart cap. 4. diuis. 3.  Conference, and that by a most lively & fit example, thus in few: The virgin Mary. the Mother of our Saviour the blessedst among women, after the holy Ghost had overshadowed her, in haste (not after 3. years) up to an hilly country (no easy journey) went not only to see, but to salute her cousin Elizabeth, and tarried with her no small times, as 15. days, but 6. months. And what of all this? May it be inferred hence, that therefore Elizabeth was Mary's better? Even as well as that therefore Peter was better than Paul, because of Paul's journeying to, & abode with Peter. The reason is one in both. But ambition blindeth their eyes more, in the one than in the other.  
Yet, 1. the very cause why he went is plain, for mutual comfort, and brotherly 
* Conference is betwixt equal. In hanc epist. Hieron. cap. 2.  conference, 2. What he did there is notorious, he disputed with the Greeks, 3. And expressly he learned nothing of or by men, he was a Master, not a disciple, & he had Disciples: & had he been instructed, authorized or lessoned by Peter, & not otherwise enabled most perfectly above others himself, he should not have been put to reason with the 
* Act. 9.29.  Grecians. And if now he had been first entered to be Peter's scholar, why went he before into Arabia, and what had 15. days been to evolue the Law, to examine the Prophets, to sift the Scriptures, to learn the whole body of Christian belief? And this, I say, this was it that the false Apostles objected against Paul, that he was inferior to the Apostles, that he learned of them, and that Peter was all in all above Paul, which Paul flatly denieth & diversly showeth to the contrary. Yea, & to put this doubt the more out of doubt, he sweareth it was not so. Now the things which I writ unto you, behold before God, that I lie not. To lie by word of mouth is much, advisedly to write an untruth were much more, but to swear, and in the sight of God to depose a falsehood, were too too bad. 
* 1 Cor. 44.  All which faults were far from the blessed Apostle, & therefore we may credit his word & believe his writing, & assure ourselves under his sacred oath that it is a certain truth that Peter was not superior to Paul either for warrant of his office or order of his teaching, notwithstanding his going to see Peter: & then let the Pope claim from Peter at his pleasure, & in truth, what can he gain?  
Afterward with convenient speed Paul hasteth into the coasts of Syria etc. For the Apostolic business was to be followed, 
Exod. 12.8.  and as it were roasted with a quick fire like the Paschal Lamb.  
Now the Churches when they heard of this strange alteration, they were not in admiration of Peter, as if he had converted or confirmed Paul, nor yet of Paul himself that was converted. But when they heard that Paul was among the Apostles, as Saul among the Prophets, they mused much, and were right glad, but they glorified God for Paul. And this was a most Christian duty to rejoice at the conversion of a sinner, and in joy to render all praise to god that converted him.  

Psal. 114.  In the Psalm when the Sea fled, when the river turned his course, when the mountains leapt, and the hills skipped, and the earth trembled, the Prophet inquiring the cause of these miraculous events, answereth himself, & saith, this was done by no human power, but by the powerful presence of the God of jacob, which turneth the rock into a water-poole, and the flint into a fountain of water. Semblably it was more than a wonder to see Paul thus altered, thus relenting, thus altogether changing his former life.  

Men rather praise the means than the author of goodness.  But in such cases commonly there is no mean in human judgements. For 1. either we envy thereat through malice. 2. Or we magnify too much through folly, rather men the receivers, than God the giver. we gaze on 
* Act. 3.12.  Peter, we sacrifice to 
* Act. 14.15.  Paul, we glorify not God, neither for Peter, nor Paul.  
When Paul that sought to root out the faith and Christian profession, now planteth the faith, I esteem him as a planter: but he 
* 1 Cor. 3.7.  that watereth is nothing, and he that planteth is nothing, and nothing deserveth not any thing, and therefore not ame praise, in comparison of God that giveth the increase, and made Paul a planter, and 
* Ephes. 10.11.  who worketh all in all, according to the counsel of his own wil  
In the receipt of water, I praise the spring for the issue of the water, and not the conduit, as if it sprang from the conduit pipe. In the sight of light, the glass is but a mean to lighten the house, the cause of light is in the sun. But at this time I speak not of means, or of ministerial instruments whereof there is a due 
* 1. Cor. 4.1.  regard, but of the sovereign cause of our stony hearts now being mollified, of our forth in sin sometime as it were a main water course that way, now quite changed another way. I speak of Paul once a persecuter, now made a preacher of the Gospel, and when I speak hereof, I speak of God, and of his only work, and therefore in only glorifying God therein, these churches did their duty. Tu vade & fac similiter. Go thy way whosoever thou be, learn this lesson this day, and in like cases do the like. If 
* joh. 8.50.  Christ the natural Son of God sought not his own glory, but his fathers, what must we the adopted do? What is our duty herein think ye? And I pray you brethren most earnestly among many duties think well on this. Make not more of the lantern, than of the light that shineth through the lantern.   

CHAP. II.  
1 THAN 14 years after, I went up again to jerusalem with Barnabas, & I took with me Titus also.  
2 I went up by revelation, and declared unto them that Gospel which I preach among the Gentiles, but particularly to them that were the chief, least by any means I should run or had run in vain.  
3 But neither yet Titus which was with me, though he were a Grecian, was compelled to be circumcised.  
4 To wit for the false brethren which were craftily sent in, and crept in privily to spy out our liberty, which we have in Christ jesus, that they might bring us into bondage.  
5 To whom we gave not place by subjection for an hour, that the truth of the Gospel might continue with you.  
IN these lines are set forth, 1. the circumstances of Paul's second voyage to jerusalem, 2. his conference there, 3. and how stoutly and wisely he demeaned himself, upon occasion offered by certain false brethren.  
1 In the circumstances, 1. he showeth upon what inducement he undertook the journey, viz. upon no private fancy, but by evident revelation. 2. Then he went not secretly and by stealth, but with Barnabas, and he took with him Titus also. So went he with good company, and as it were the curtains of the 
* Exod. 26.5.  tabernacle twisted and knit together, or 
* Ezech. 1.16.  Ezechiels' wheels, one in another (I mean) arm in arm, in perfect amity, great friendship and mutual comfort, and that under sufficient witness. 
Peter's residence in Rome 25. years impossible.  3. Another circumstance is of the time, then 14 years after, which being well looked into doth plainly argue the impossibility of Peter's being, or (as they speak) of Peter's sitting (forsooth) so long at Rome, quite contrary to the nature of his apostolic office, 25. years together. For without all controversy & contradiction Peter lived not above 40. years after our saviours passion, & if at the least he were 18. years at jerusalem, when Paul who doubtless was called 
* Acts. 9.3.  after our saviours ascension, came thither, & found him there, how possibly could he rest first at Antioch 7. years, and then at Rome 25? For 18. & 7. and 25, make more than 40. It cannot be. These were the circumstances.  
2 In Paul's conference, 1. the matter he conferred of may be considered. 2. the persons with whom he conferred, and the end of his conference. 1. Touching the matter which he declared unto them, more in place convenient. Why, I pray you, was Paul in doubt of the goodness of his cause, of the certainty of his doctrine, of the assuredness of his doing, that at the length he bethought himself of this conference? Did he put his doctrine in 
* Rhem. Test. Pag. 499.  trial now, and to the approbation of others as the Papists imagine? The whole drift and tenor of his speech is to the contrary. He was called negatively not of men nor by men: affirmatively by Christ, and by Christ alone, by an Heavenly vision, by a celestial revelation. Three years were between his first calling, and before his first journeying to jerusalem, and fourteen before this his second journey. Shot he all this while at random, ventured he without a warrant, or knew he not what he did, & dealt he at adventures? No, by no means, no. This conference was no dubious or disputable communication too and fro, pro and con: hovering up and down uncertainly: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he opened his doctrine, he declared and showed it to them, how Christ was the accomplishment of the Law, and abolishment of former ceremonies, and that the partition wall was taken down, and that the Gentiles were to have a common entrance with others into the knowledge of Christ. This was the matter of his conference and communication. 2. The persons with whom he conferred, were the chief. 1. If there were more chief than one, than was not one & namely Peter not chief of al. 2. He conferred with the chief. For why? To confer with the foot when a man may have conference with the head were no wisdom. 3. he conferred particularly, or privately. Wherein neither he disdained them, nor they him, though they there were the chief. But for that, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he privately and as it were a part did communicate his cause, may be observed a general caution that would be seen unto, which is, 
Private conference.  that to make a matter publicly controversed and in common demurred, when private notice can do that is to be done, and remedy the whole, were great folly and little discretion. Paul as he was painful in undertaking this journey, so was he wary and careful in collating the matter with the chief and that in private manner.  
Learn, my brethren, learn this wise and worthy lesson. If any thing fall out in the variance of causes, and varieties of judgements, first to confer, and then conveniently and in due sort to go 
* Matt. 18.15.  to thy brother secretly, to deal with thy equals reverently, much more with thy betters, and with men in place, and placed in authority, dutifully, and as thou shouldest; yea, if thy cause be 
* judae Epist. vers. 9  good as was Paul's, and therefore much rather in causes uncertain. There is most ease in so doing, and less shame in the eyes of those who are enemies, and gladly behold the troublesome conferences of us, whom yet otherwise they know to be the very children of God, but that men are men, and have their imperfections, and that the soundest body sometimes sendeth forth an angry whelck, which is made much more the worse for scratching (I say) much more the worse, both for the inward pain, and also to the outward show of the beholders.  
In the 2. book and of Samuel the first chapter David being certified of saul's death amongst other lamentations in most lamentable manner breaketh forth into these words: 
* 2 Sam. 1.20.  Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the children of the uncircumcised triumph. Gath and Askelon were of the chief cities of the uncircumcised, who were God's enemies. David wisheth that saul's death might be concealed from them if it were any way possible, and it grieved David the more, that most gladded and rejoiced them that were Gods enemies. With like affection (brethren) it were to be wished that imperfections either were not at all, or at the leastwise because offences must be, that they were not grown to that growth and bigness, that they may be discerned among the enemies of us and of our God. For a private conference and a quiet composition were far better.  
3 My third note was why Paul went again to jerusalem, provoked by revelation: but to what end? To the end that he neither might hereafter run, neither that his running (for he calleth the execution of his office no idle 
* Matt. 20.6.  standing, but a laboursome running) that his running in former time also might not be in vain. Paul had an eye to the fruit of his labour and to the end of his function.  

In vain diversely taken.  But was it possible, that Paul whom God set a work, should work in vain? In vain is here that, which did not answer to the Apostles wish, when his purposed intent took not effect. Which the rather came to pass, because of slanders raised up, that Paul forsooth varied from the chief Apostles, that he impeached the dignity expressly of circumcision, and that he generally sought the abolishment of ancient received rites and ceremonies ordained by God himself: which when weak minds heard, they were soon inveigled with enticing words, and Paul's preaching became in vain to them, and unto them unprofitable.  
Wherefore to declare that the rest of the Apostles with him and he with them were of one uniform judgement, he taketh sufficient witness, undertaketh the journey, conferreth his doings, to the end to stop the mouths of cavillers, and to the farther confirmation of the infirmer sort, that his running might not be in vain to them ward. For doubtless otherwise divine operations & services according to God's secret purpose, they never are, nor can be in vain. Which way soever his two edged sword striketh, it striketh to the glory of God whose sword it is. human labours many times lose their end, and miss the mark: with 
* Esay. 55.10.  God it is not so.  
If thou sow thy field, overmuch moisture rotteth, cold killeth and heart parcheth and marreth all. But, the spiritual seed of the word whether it take root or no, or howsoever it spring up, whether it rest or not rest in the hearts of the hearers, in respect of God's glory whose husbandmen we are, or in regard of the certain 
* 2 Tim. 4.8.  Crown reposed, and of the reward prefixed, which God will assuredly render to all his faithful servants, it is never, it cannot be in vain.  
In vain they hear who hear with an evil or a itching ear, but the preacher after his dutiful pains at the 
* Matt. 20.8.  evening of the day and end of harvest, though the sheaves, though the people will not be gathered, he shall receive his penny nevertheless. 
The labourers pain is never the less, though the event be not answerable.  The black Aethiop goeth into hath and cometh out as black as he went in, notwithstanding the keeper of the bath hath his fees as well for the Aethiop, as for the fairest. But here Paul respecteth only the profit of his auditory, and speaketh not of the purpose of God either in rewarding himself, or revenging them.  
3 My last observation out of the former verses was to mark, how wisely Paul dealeth, how stoutly and upon what occasion. Certain false brethren were craftily sent, and privily crept in, as fine intelligencers and under-mining pioneers of Christian liberty. But Paul wisely discerneth, and courageously resisteth them, and suffereth not Titus to be circumcised for all that, neither would he yield so much as a foot of ground unto them, neither in an inch of truth, nor for a moment of time. For a little yielding in so great matters is not a little.  

There is difference between a necessary contention, and a desire of contending.  But, the controversy was but a quarrel of ceremonies, and what need so much ado then? Had it not been better to have been quiet? To have slept in a hole skin? And to have redeemed peace, though it were with loss? nay verily, the loss of liberty, of truth and verity is more than may be easily borne, or quietly digested, and the root of true peace is the bond of peace. And he, Who is the truth, he is our peace also, 
* Eph. 2.14.  which hath made both one, viz. by taking away quite the partition of ceremonies. And therefore the retaining of these ceremonies, either in whole or in part is a very breach of perfect peace, and a bringing in of an heavy yoke, & a jewish servility. Wherefore no marvel if Paul were earnest.  
For what reason, that because some wily and wilful men, brethren in name, but false indeed, and therefore no brethren, nay what if very brethren should hap to link and knit, and band themselves and run all in one as it were a shoal of fish, being carried and driven in heaps upon an opinion, what reason that the truth of God should yield, & that the Lord himself should stoop, rather than men should be at variance, some holding with, and many times, many siding and sorting themselves against a good cause? Paul's doing is a better precedent. But such wisdom, courage & constancy are not every where found, and not always there performed where they are much expected and greatly required.  
Of all things, a busy wasp, and a quarreling or stubborn cursed nature is worst. But if the cause be Gods, if thy calling and gifts be according, there is no 
* Eccl. 4.28.  relenting at all, no starting back, no shutting neck out of the collar in such cases, in cases whereunto a man is expressly & duly enabled, warranted & commanded. 
Zeal without discretion is nought, discretion without zeal is nothing worth.  Wherefore, 1. zeal without wisdom is never good. 2. And yet, what is wisdom without zeal? 3. But zeal and discretion seemly united in one (as it was in our Apostle) is as the throne of wise Solomon, and as the strong 
* 1 King. 10.20.  Lions at the stays and ascending up unto his throne.  
6 By them which seemed to be somewhat [I was not taught] (whatsoever they were in time past, it maketh no matter to me. God accepteth no man's person) the chief added nothing to me.  
7 But contrariwise, when they saw that the Gospel over the uncircumcision was committed unto me, as the Gospel over the Circumcision was unto Peter,  
8 For he that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me toward the Gentiles.  
9 And when james and Cephas, & john knew of the grace that was given unto me, which are counted to be pillars, they gave to me and to Barnabas the right hands of fellowship, that we should preach unto the Gentiles, and they unto circumcision.  
10 Warning, only that we should remember the poor: which also I was diligent to do.  
Paul in his conference gave no place to the chief, and the chief brethren gave nothing to Paul by way of authorizing his person, or adding to his doctrine. 1. and he showeth why it should be so, 2. and withal declareth the chief Apostles due consenting unto him, 3. and only requesting him to have a careful eye to the poor, which Paul respected and did full diligently.  

The motive of Antiquity.  Among the arguments the false Apostles used against Paul, a main matter was made, and drawn from Antiquity, that the other Apostles were ancienter than Paul, and therefore questionless to be preferred.  
Truly, personal preferment was not the mark Paul shot at. For he could be ever, and was often well content in all things to give and yield so far forth as might stand with the glory of Christ. But in this ceremonious quarrel opposed against the truth of Christ, and Christian liberty, as before he defied an Angel, if to that end he should come from heaven, so now he declareth that the name of Antiquity in the Apostles might not carry him away nor drive him aside.  
They were his ancients. What mattereth that to me, saith he? And indeed it skilleth little. There is no prescription against the Prince, and why should there be any against the truth, be it later or sooner in whomsoever? This or that time, past or present, or future and to come is not in the nature of truth; neither are matters of faith measured by years, nor is any point of religion liable to be decided by continuance pretended.  

job. 32.  Elihu said well: There is a spirit in man, but the inspiration of the Almighty giveth understanding. As if he had said: man is made not only of a body, but of a body and a soul, and that soul is a reasonable spirit, and that spirit in process of years and tract of time gathereth politic experience, as it were a stone that hath been long pitched in one place gathereth much moss. But all that experience is but mossy, terrene and earthly; true wisdom is from above, from the Father of lights and God of knowledge, revealed in his Son, which illuminateth every man not only coming into the world, but either entering into, or else continuing privately or publicly in the house of his church. And therefore Elihu reformeth his thoughts & voucheth, that he was mis-conceited when he thought that it was the length of days should speak, and that the multitude of years should teach wisdom.  
But yet of old and still many men embrace rather Elihu his first opinion concerning age and antiquity, than his later judgement, afterward well rectified and truly reform. So an old prophet soon deceived the young Prophet, whom neither the threats, nor entreaty of 
* 1. King. 12.  a king could move at al. So 
* Josh. 9  old shows, old battles, finds bread, torn sacks, tottered rags, like rotten relics with proffered service (servus servorum) and pretence of coming from far, deceived joshua, because he rather respected such trinkets, and consulted not with the Lord.  
Our adversaries know how human affections lean this way, and therefore they bear the poor people in hand that theirs is the old religion, and ours is an yesterdays bird: but with the like truth and with the same spirit the jews said our saviours doctrine was new, the Apostles preaching new wine, and the false Apostles here object that Saint Paul was an upstart, and devoid of Apostolic warrant.  
Sooner or later called, it skilleth not, old or new if true, it forceth little. If the name of new were always nought, why would Christ call his lovely commandment 
* johan. 13.34.  a new commanded? If the name of old were always good, why did S. Paul command & advise the Corinthians that the 
* 1 Cor. 5.7  old leaven, the incestuous person be purged out? If you will recourse to the first head of all in this question, it were another matter. For God is for ever, and before Satan and Satan's fall, the Law was first given, and then ensued the transgression: first the husbandman sowed his ground, and afterward the enemy came & sowed tars. And which is to be observed, there was no long time between. For Satan took the next opportunity of ignorance and security, even the next night, as it were, when the ground was yet new turned and trimmed for seed, the enemy spersed some of his tars in the field and Church of God. And then while truth and error were yet but green in the blade, the difference was not so easily discerned, 
* Mat. 13.25.  till the growth was greater.  
And, as it is this in the cause of truth compared with error, so is it in the professors and Doctors of truth compared among themselves, the first teacher is not always best, for then the usher must needs be better than the schoolmaster, and the country schoolmaster, than the university Reader.  
Peter and Andrew, james and john and others were called before Paul. He asketh what was that to him? There was no difference or prestancy therein. He had antiquity enough, that had Christ for his author. So that in all material respects if they were Apostles, so was Paul. Nay 
* 1 Cor. 15.10. 2 Cor. 11.23.  he laboured more than all they. And a great deal of labour in a shorter time, is more worth than less labour in a longer space.  
And as it is this in teachers, so generally may it be, and sometime is (my brethren) among the rest of beleavers: one believeth sooner, & another later. God can teach him in one day, as much as thou hast learned in ten before. An old and an humble grey whiteheadead Latimer or Whitehead (to mention these two only in steed of many) is a venerable spectacle and a reverend sight, but a converted soul saved out of the fire, and thus to become a preacher of the Gospel, is a most admirable mirror in mine eyes. And yet thus can the spirit of Christ blow and purify and work even thus mightily where and upon whom it will and therefore it was not prejudicial at all to Paul that he was no sooner called, that was so effectually called in the end.  
james and john, Andrew and Peter because of their calling before Paul, were grown in good credit. True. And therefore Paul telleth them that notwithstanding that, God doth not accept men's persons and external credit. God can and doth raise up instruments of his glory in latter days some passing and exceeding many of former times. Wherefore Paul with great right and reason setteth it down, that he borrowed not his light of others who were before him, but ascribeth all to God almighty, whom he showeth to be no respecter of persons.  

How God accepteth, and accepteth not of persons.  Yet herein may arise some question. For doth not God accept persons? Who then shall be accepted, if he accept none? That, that we are, we are by grace, by favour, and by acceptation. Then certainly he accepteth some. He accepted jacob when he rejected the elder Brother Esau. Yea, whom he accepteth not, he doth reject. Therefore in this sense it is true, he accepteth persons, to wit according to his good will, purpose, choice and pleasure.  
But for any thing accruing to man, or rising in him, externally by mean of ordinary circumstances, God is not respectively partial, to prefer one person before another, the rich before the poor, Peter before Paul, for that cause and therefore, because Peter was first called, & because many had a better opinion of the one, than of the other. And this is Saint Paul's meaning in these words: God is no accepter of persons.  
2 In the second point, I observed a declaration of the Apostles friendly and full consenting to Paul. As there was great reason why he should stand upon the authority he had received of God: so when the Apostles saw 1. His commission in the Gospel, and 2. the grace of God in him among the Gentiles, they straight joined mutually together in one society. Wherein you mark plainly 1. the evidence of Paul's authority. 2. the limits of his charge. 3. and their equality and association among themselves. 
Trial and proving goeth before consenting.  1. They first saw and knew so much before they yielded. The eye commonly is a true informer of true knowledge, when they saw, they knew. But seeing & knowing here may be alone, the outward sense for the inward understanding, but till they knew, they did not join. 
Ios. 9.14.  The Gibionits' deceived joshua, because joshua was over-credulous, but they upon thorough trial found Paul's evidence good and found. 
1 Tim. 2.7.  2. the limits and bounds of his calling reached unto the utmost parts, and as it were to the hems and skirts of all the world, and namely and chief to the Gentiles. Chief to them, not folely among them, for he had a hearty consideration and desire for 
* Rom. 10.1.  Israel also. But the jews were rather Peter's charge, and the Gentiles were chief committed to Paul, and the jews more chief to Peter. Wherefore the papacy that claimeth from Peter, may better seek a chief among the jews, than among us the Gentiles. 3. And this was concluded among them that neither should more than was convenient, put sickle in the others harvest, and that all should in their lot labour, and he rein they agreed, and they which were reputed pillars gave to Paul and Barnabas their right hands upon it.  

How Ministers are well resembled to the pillars in a building.  It were not amuse over and above to note how the Apostles, and after them the ministers of God's Church may be called, and should be reputed, and he indeed the pillars of their congregations. The stay of an house are the pillars thereof, even as the strength of man's body, are his hones. And such should men of our vocation be, the walls and watchmen of a cuy, the beauty, the strength, the defence, 
2 King. 2.12.  the horse and chariot of Israel, as was Elias. Of old such were the old patriarchs and Prophets, afterward such were the Apostles and Evangelists, and such are now good Bishops and vigilant Pastors and Teachers till the coming of Christ, whom in the mean while he 
* Ephes. 4.11.  gave to his Church for the gathering together of his Saints, for the work of the ministry, for the building up of his body.  

judg. 16.29.  It is storied of Samson, that he took the middle pillars of the Philistines temple, and pulled them both down at once. These pillars are stronger than so. They shall not fail, they cannot fall. God that hewed them out, will hold them up, and who shall pull them down? 
job. 1.19.  The wind out of the wilderness overturned jobs house. It is not so with God's house, it is founded on a rock, and fixed on sure pillars, and these pillars are fixed, Sampsons' strength will not, and Satan's cannot pull them down.  

Fugitives and lookers-back from the plough they once laid their hands unto.  For if all these pillars yield, the whole edifice followeth after. When but a minister shrinketh, the faith of many is much weakened. But (dearly beloved) be not deceived. All should be pillars firm and strong, that seem to be: some seem and be as they seem, some only seem to be, and be not indeed. And what if some such have defected? What if some certain have gone out of the door, that came in at the window? What if certain that were among us, but never of us, 
Acts. 1.25.  have gone into their own place, and showed themselves, as judas among the Apostles? What if certain have withdrawn their shoulders from God's labour, and being but green timber, and that not of the Lords hewing, have shrunk away, misliking this great duty yet good service of ours in humility to support and stand under others to do them good? Nay what if some in steed of holding up, hale and pull down? Certainly the judgements of God are just, and will be hard and heavy toward all these in that day. And yet for all this the Lords house shall still stand upon her pillars, upon such pillars as are of imputrible wood, of wood that will not rot, well seasoned by the Lord, and therefore cannot fail, but shall endure unto the end.  
3 The last point was the Apostles petition to Paul to remember the poor, which he not superficially or slightly, but with earnest endeavour performed. Wherein I note, 1. both the case of Christians, 2. and the care of the Apostles to supply their need. 1. So 
* The state of the best, in this world is many times worst.  was it ever, Pharaoh was at his ease, and Israel at his task. Lazarus lieth without doors, the Rich man goeth gaily and fareth deliciously every day. So our Saviour was borne in a stable, and laid in a cratch exiled in his infancy, and in the whole race of his life had not where to rest his head. Thus it was of old, & thus it will be for the most part ever. 2. But yet so much the rather, because Pharaoh oppresseth, the world neglecteth, and Herod persecuteth, because poverty most aboundeth commonly where men are best, because others care not at all for us, therefore the Apostles did, and we must care the more one for another: 
Care for the needy very requisite, but seldom undertaken.  Remember the poor.  

Gen. 37.  In joseph's dream the lean cow did eat up the fat, but it is now no dream the fat cow devoureth the lean, the full ear eateth up the poorer corn, the rich man waxeth richer and richer without end and remorse, and who remembreth or once thinketh of the poor, 
Phil. 4.18.  as if the sacrifice of alms were an outworn ceremony, and out of date?  
For doctrinal points, they add nothing to Paul but only put him in mind of this merciful remembrance. And blessed is he, 
* Psa. 41.1.  qui intelligit super egenum, Who considereth the needy.  
Chrysostom 
Tom. 5.  worthily mistiketh too much curiosity in bestowing thy alms, but yet there is a diligence and an intelligence therein. For some make a trade of begging as friarly mendicantes and voluntary rogues. Wherefore blessed is he who wisely considereth the distressed: joseph in the prison, Lazar in the hospital, the fatherless, the widow, the stranger, the needy housekeeper that hath a poor honest wife and many small children lying and living upon his hands and his only handy labour.  
But you will question with me, what had Paul to do with the providing for the poor? 
In assuming certain officers to see to the poor, they left not off to be as careful for the poor, as conveniently they might.  He was no Deacon, he was an Apostle. And the Apostles had given over that function, as appeareth in the Acts, Cap. 6. vers. 2.  
What they gave over, they had before. For no man can give over that he never had. And therefore I am of opinion that the care for the poor is no disparagement (as I may so call it) to the nature of the Apostleship. Whereas the Apostles once were lawfully careful both for preaching, and also for the poor, and now again the Apostles expressly request Paul to be mindful of the poor, which I interpret to be, not only by exhortation in the poors behalf, but by convenient procuration of reasonable means. I mislike that hand that thinketh to hold and gripe overmuch, and to deal in more matters than it can well span or comprehend: & yet I like not that opinion which is, that because a man cannot perfectly use any one talon well, therefore having more talents given him, he shall employ but one. Wherefore I say as said the Apostles, O Paul thou Apostle, wherever thou goest, so it be no hindrance to thy proper function, as sometime it may be none, remember the poor. Much more (thou Preacher) wherever thou art fixed, remember the poor. Cast thy bread upon these waters, hide thy gift in the fertile ground of the poor man's bozem, thou canst not effer thy sacrifice upon a better altar. O remember the poor by all good means in these dear and hard hearted times.  
11 And when Peter was come to Antiochia, I withstood him to his face: for he was to be blamed.  
12 For before that certain came from james, he did eat with the Gentiles, but when they were come, he withdrew and separated himself, fearing them of the circumcision.  
13 And the other jews played the hypocrites likewise with him, in so much that Barnabas was led away with them by that their hypocrisy.  
14 But when I saw, that they went not the right way to the truth of the Gospel, I said unto Peter before all: If thou being a jew livest as the Gentiles, and not like the jews, why constrainest thou the Gentiles to do like the jews?  
Hitherto we have looked into the causes and consequences of Paul's journey the second time to jerusalem, and of his conference with Peter and with others there. Here we are to behold Paul's conflict at Antioch with Peter alone, but yet openly in the sight of all: wherein we see, 1. the boldness of Paul reprehending, and 2. the fault and frailty of Peter offending. I purpose in the whole to note, 1. the cause and desert of this reprehension, and 2. the manner of Paul's usage therein.  
1 Touching the fault and cause deserving, it fell out thus, as the tert showeth plainly enough. Peter being at Antioch companied with the Gentiles, frequented their tables, & did eat as they did. 
Great men sinning cause many to sin with them.  But when certain came from jerusasalem from james, Peter (belike no supreme terror of all the world) was in a fear of james his messengers, and began an other course, sequestered himself, drew back, and took his diet a part. And as a great tree doth not fall, but many little boughs fall with it, so with Peter sundry flocked aside, yea and Barnabas was carried away with the stream.  
And this was the cause, verily no small cause of Paul's reprehending of Peter. For hereby the jews were ensnared, the Gentiles amazed, Barnabas seduced, the truth perverted, Christian liberty enthrauled, the veil which once was rend, was patched together, and hung up again, and the partition wall that was taken down, was built up anew, and all now brought to this pass, as if the kingdom of Christ should consist in the difference of meats, and the use of ceremonies. And those whom 
* Acts. 10.15.  God had cleansed began to be suspected of pollution and uncleanness, and all this by Peter's treading awry and not going with an upright foot in the ways of the Gospel. And was not this cause sufficient sound & roundly to take up Peter?  
2 The manner of Paul's reprehending was downright and plain. For what else should be done in such a case? How might he best reclaim the jews, reform Barnabas, and comfort the Gentiles? A 
* Public reproof in cases very necessary.  private dealing and a secret reproof of Peter's dissembling & the jews backsliding perchance had been to little effect, and when the fact was open, if the reproof were but secret, what might the Gentiles think? They saw the fault, they hear it not reproved. And if otherwise Paul should have sought privately to confirm the Gentiles, & Peter had not been checked at all, it might have been a greater scruple than before. Wherefore publicly in the face and sight of all (because it was most requisite so) Paul reprehendeth Peter openly in terms as you see.  
And he goeth directly to the root of this offence, and first purgeth the heart and stomach whence sprang the fault. If thou) nay if it were mine own cause, If we, whose education hath been amongst the hebrews, have forsaken those rites, shall the Gentiles by our example gather doubts of conscience in the ceremonials? Neither thou, nor I, we seek not so to be justified, and then what need this halting and limping, this awkward treading in the ways of God? So earnest was Paul, and reason good. A 
* reve. 3.16.  Laodician professor, a lukewarm reprehension in causes of highest importance was never good.  

porphyry's ●… pagans motives.  Upon this, and upon some such like occasion, the enemies of Christianity, as namely Porphiry, an old capital archenimy, argueth on this wise: Paul and Peter, do you not see how they vary & jar? Can they or either of them be in the right way? Paul reprehendeth Peter openly, ergo Paul was a peremptory proud person. Peter dissembleth, and cannot be excused. Ergo both were in fault. For excuse of them both our new 
* Rhemish. Test. Pag. 502.  Rhemish Masters tell us, that this is a school point, and much debated between Saint Jerome and Saint Augustine, and they seem to incline to Hieroms opinion, that this whole combat was a set thing agreed-upon between them, between Paul and Peter for a purpose.  
Their schools, and these wise men have very evil luck. If there be an infirmity or fancy in any of the ancient Fathers, by and by they make that a school point, and as it were their Tennis ball to play withal, and in the end they resolve and conclude with the worst part ever.  
If any reasonable indifferent man but look into the text, he will see plainly and say boldly it was no secret set mach nor pretended devise. For Peter was blameworthy, and both wherein, & also how he offended is largely described. And if we believe not Saint Paul's word, yet we cannot discredit his oath. Now the things I writ, before God I lie not, 
Cap. 1.20.  saith he. Neither was Paul any sophist to dally in words, neither was he a papist to dispense with oaths, neither yet a player of a counterfeit part, as it might be upon a stage.  
Hierom for his fancy allegeth authorities and reason such as he could. 
Aug. in Epist. 9 11. 19  Saint Augustine answereth them both in sum & effect thus: first for his authorities they were not sound, and that there were better authors against him than with him, and then were Hieromes authors never either so godly of life, or skilled in learning otherwise, yet it skilled not in controversies so greatly, as to overbear a truth. For what man bringeth and teacheth except it be founded upon Scripture, or probably collected and gathered out of Scripture, it bindeth not the conscience to believe and embrace that. Such sovereign honour, and absolute obedience is only du to the word of God, and to nothing else.  
As for Hieroms reason, thus he reasoned, but quite beside reason, even that it were better Paul should yet herein write an untruth, than that Peter should be though to have done amiss. Yea? Saith Augustine, by the like unreasonable reason, were it better to discredit the book of Genesis, than grant that No the preacher of righteousness, or that Loath a righteous soul, should offend, the one in drunkenness, the other in drunkenness and in incest too? etc.  
No, no (my brethren) better all flesh should appear to be flesh, that is, frail and sinful, than that the least jot or prick of God's sacred book should be impeached. 
* Psa. 116.11.  All men are liars, God only is holy in all his works, and true in all his sayings, both in foretelling future events, and things to come, & in relating and registering facts and deeds which have been past.  
Neither take we delight in the recital of the sins of men, neither can Porphiry take advantage to discredit the truth by a true report of an human infirmity. The purpose of Paul herein is plain, and it was this: 1. That for his authority, it was from God. 2. For his doctrine, it was by revelation, and not learned of Peter as it was objected, which appeareth by his practise therein. 1. In Arabia. 2. In jerusalem once and again: 3. And lastly in Antioch in such sort as we have seen.  

* The motive of contention and of unity.  This unreasonable motive of disagreeing, & of the breach of unity, our adversaries press us with, even as Porphiry opposed the primative Church. But I ask them, and I require their answer: is contention and the breach of unity ever the infallible badge of false professors? I could except and give instances many, but my meaning is not to cast ink upon the whitest lawn. I demand is contention a certain sign of a corruption? We contend with them, and they with us, as Agar molested Sara. What? Therefore are we and they both nought, because either contend each with other?  

Gen. 32.24.  In contending, I grant, a man may spraine a vain as jacob in wrestling, and as Luther said, he that wrestleth with a collier, albeit in the strength of a clean cause, he fall the collier, yet in falling him, he may soil himself. And this may be somewhat sometime to the professor, but nothing to the profession. Yea, though the light of truth itself in striving with darkness suffer some kind of dimness, yet must we not therefore accuse the light.  
But, say they, when a professor of one religion striveth with a professor of the same, then belike, the professors are both nought, and their profession not good. No forsooth. For so might we condemn both Paul and Peter, both Austin and Hierom as you see, and many others. No doubt in some skirt or hem, in an out-part of a matter, where notwithstanding always the foundation is kept, the 
* 1 Cor. 3.15.  loss will be the less: nay, even in some material points diverse men have thought diversly, and have not been so strictly dealt withal, nor strait way condemned.  
But can our Papists a little at their best leisure from their busy tracheries and rebellious enterprises against our Prince and peace, can they look homeward and as it were by way of reflection take view of themselves? Verily there was never sect so cut, never heresy so divided, never would he wen into so many chips, as is popery mangled in itself, resembling the very children of Israel at the 
* Num. 20.13.  waters of Merib and strife, & much like the 
* jug. 7.22.  Madianits and Cadmies brood fight and warring each with other unto the death. And herein if one would follow William Rainoldes a late writer in his vain, in collecting antilogies and contradictions of Papists, as he would seem to do out of the professors of truth, no time would serve. So endless and infinite are the brabbles and brawls of Popery and Popish divines, made up altogether of untempered mortar: and hereof if any doubt, I dare, and do make offer of plenary proof, as about the authority of counsels, about the autenticknes of the Hebrew Text, about original sin, about inherent righteousness, and innumerable questions of greatest moment.  
In the mean time this may suffice briefly, but truly to signify that Popery is divided and at hot strife and contention in itself, and therefore is, as themselves do argue against others, no true profession. And again if unity be a sign of the truth, we (dearly beloved) we, we have the greatest unity that man hath ever known amongst men in any Realm.  
Accessary matters have divers accidents. Substantial points of greatest moment in our Church have the fairest unity, & that more generally than hath been seen in any age. In the 
* Exod. 26.20.  book of Exodus the two Cherubims in the one sitteth opposite & contrary right against the other, but both of them look into the propitiatory and mercy seat: altogether so, how ever men be affected in questions not of greatest importance, yet all of us, all look directly on the mercy of God, not one of us looketh either to the right hand or to the left, or backward on himself, upon his own supposed purity of naturals, preparation in nature, liberty in willing, or merit in working, all of us jointly and only we fix our eyes, and look per rectam lineam upon that serpent that healeth us 
* john. 3.15.  all.  
If, (as 
Aug. de civit. Dei lib. 18. c. 42.  by some it is imagined) as the Septuagint interpreters were, so not seventy but 70. times 70. of our learned men were separately seated in their several sells, and to set down their judgements in Cardinal and chiefest points of belief, I am assured of such a perfect harmony in sense of truth, as if they should all speak with one tongue, and write at once with one pen. So that, if necessarily ever unity might demonstrate the true way, we having so good an unity, by consequent we are in the truth: and if dissension infer and prove error, our adversaries and their school-brablers with their Friarly varieties, infinite sectaries and opinative Doctors are heirs apparent thereunto, notwithstanding their motives and demands against us, and claims for themselves.  
Now to come back again to our text, Paul reprehended and reproved Peter, and that verily so, and yet we make it no Motive to condemn Peter utterly, but to commend Paul the more. Peter profited him nothing, but Paul benefited Peter in this just reproof. My distinct notes in and of them both are these: In Paul I observe, 1. The lawfulness of his vocation as before, 2. The equality of his degree, 3. The thorough execution of his office to the full without respects. In Peter, who was afeard of an arrow without a head, fearing them who came from james, I mark, 1. The infirmity of man, 2. The weight of examples in great men, 3. The reforming of himself.  
But here as when a man hath cut an eel or a snake into twenty pieces, yet every piece will still wag: so our adversaries still strive and struggle, and shift for life when they are in sight past all hope, though their arguments and answers, rejoinders and replies have been cut asunder the very hartstringes of them more than an hundred times: for they see, if Peter did err, as no doubt he did here in dissembling, as 
* Mat. 26.70.  elsewhere in denying our Saviour Christ, than the Pope may er, & therefore they have coined diversities of cases wherein neither Peter did, nor the Pope may err, and namely, how the Pope may err 
* Rhemi. Test. Pa. 206. &. 502  In conversation and manners, yet in faith definitively he cannot err. With whom a little I shall reason and dispute upon the occasion offered, the rather because this darnel hath taken root, and spread up far & wide in sundry unsound places.  

* The Pope may er, and hath erved in his manners and conceits notoriously & that in matters of the Church faith publicly, yea and that DEFINITIVELIE.  To go by degrees in this question: questionless the Pope hath monsterously erred, as Platina & the rest of his own chroniclers, preachers and writers witness, in conversation and manners, and in faith too. And no marvel. For such as is our saith, such are our manners, and saith james, such as are our manners, such is our saith. But ever a true faith in things to be believed, is the 
* joh. 8.39. jam. 2.18.  spring of working in every thing, and the lack of faith is the want of works. And the defect is first in faith, before it can be in the work. Their reply is, that Popes in deed privately may err in their own faith and manners, but not publicly as Popes endued with the spirit of God. But why tie you the spirit to yourselves? We tell them that even 
* Rom. 3.  private men are led by the spirit, and so are as free from error as the best, & the best learned Popes. And where they rejoine, that private men are not to define in matters of faith, we tell them again, no more are Popes, nor yet Angels. The ground of faith is the word of God, and faith cometh by hearing of that word. Wherein to make the Pope's decretal Epistles equal with the word 
* Distinct. 19, in Canonicis.  Gratian hath evidently falsified S. Austen de doctrina Christiana lib. 2. cap. 8. and this his abominable forgery, is in the very foundation of faith, and yet is Gratian allowed by the Pope, to wit, by Eugenius, as appeareth in the life of Gratian, prefixed before the Decrees, and therefore I may and do conclude that the Pope in sight hath erred in the main ground and foundation of our faith, in the very allowing of Gratian. 
A public allowance of a false ground of our faith is a public error in the faith.  And I trow this his allowance was no private liking, but a public allowing.  
Farther we find that, Boniface the eight that For at his entrance, that Lion in his reign, and Dog at his death, hath 
* Extra, de Maior. & obedient.  DEFINED that it was (Omnino) every way necessary to salvation to be subject to the Bishop of Rome. Whereupon I reason thus: That which is every way necessary, was never unnecessary. But 
* Aenaeas Silvius epist. 288.  Ant Nicenum Concilium, etc. Before the Council of Nice, the Church of Rome was little respected. Nay in the 
* Anno. 328.  Nicene Council, the Pope's messengers sat neither in the First, Second, or Third place. And the Council itself was called and summoned jussu Imperatoris, at the emperors commandment. And therein Constantine who indicted the Council took no more upon him than he might and ought. Neither was he deligated thereunto by Bishoppely power. For the 
* Euseb. in vita Const. orat. 3.  one and only God appointed him to that ministry. And what the Bishops had overthrown, Constantine renewed and 
* Theod. lib. 1. cap. 14.  built up. I pray you where was then, and where was all this while that mere necessity unto salvation to be in subjection to the Roman prelate?  
Some good 
* Anno. 198.  time before this, when Victor a Bishop of Rome was tampering and over-busily intermeddling with other men's doings, he was vehemently reproved by 
* Euseb. lib. 5.  Ireny in France, and countermanded by the Bishops of Asia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they dissuaded him as much as he would have persuaded others, wherein was no subjection, but a flat resistance, even as Paul resisted Peter. I could be large herein, but I refer them, who would see many good particulars in this case learnedly laid forth, 
D. Bilson.  to D. BILSON against D. ALLEN and the jesuits, in his book entieled, A true difference between Christian subjection, and unchristian rebellion, Part. 1.  
And, whereas some say, Victor's reproof was in a matter but of discipline, verily discipline and direction in regiment is their God, and whereof they esteem more than of heaven itself. Wherefore be it wherein it shallbe, therein certes they were not subject to the Romish Bishop. And a truth in doctrine importeth us much more than a rite in discipline: therefore if they might resist him in discipline, where was then that subjection every way necessary to salvation? And if he might err in discipline, much more may he err in doctrine. For the decision of reasonable orders, is far easier, than doubts in doctrine. Therefore if the Pope may so soon stumble in the plain, he may far sooner over-shout himself in a suffer way.  
Directly for the Pope's erring in doctrine, 
* Lyra in ●…. Matth.  Lyra is clear and full: Many Popes have been found to have been Apostates. Many, and not a few only, have been certainly found, not probably thought to have been Apostates. It is no fable, no forgery, they have been found, & convinced so to have been. But Apostasy is a forsaking of the faith: and every Apostata is always an eager persecutor of his former faith. And therefore the Pope may be not only a decider of error, but a persecutor of the faith.  
If they ask me what be in special the Pope's errors, I tell them, he erreth, in hiding the candle of the Scriptures under the bushel of a strange language, in praying ignorantly without understanding, in not praying to God alone, in worshipping Images, in mangling and depraving the Sacraments, in preferring himself before God's word, and above his Church, & in a thousand more. And, sirs, why ask you me? Lyra saith your Popes have been Apostates. You may not mistrust his report; he was a Friar, and therefore a credible witness and not partially affected but to the Papacy, and therefore the more forceable against you, and the less to be suspected of you. You follow him, you 
* Harding detec. Pag. 256. Mast. Harding counteth Lira a good interpreter of the Text, but a slender witness to depose a truth.  gladly use him in the opening of a text, & in exposition of Scriptures, why not a great deal rather in his depositions for antiquity in a matter of story? Or was his outward sense corrupted, and his inward judgement good? Can he not rightly discern a fact in men, but rather a truth in the text, and that about things depending on the text, as in questions of faith and Apostasy from the faith? If there were any fault in Lyra, it seemeth to be rather for that in favour to that see, he toucheth but in general, and treateth not the particularities of your Pope's Apostasies.  
And yet while the monuments of times & books of writers before Printing was invented, were hardily copied out, and were few in number, soon lost, and easily corrupted, and being in your own hands and handling, and yourselves ready to make away the evidences which made most against your Pope, what marvel if Lyra, and Lyra's like be used, as 
* Acts. 5.2  Ananias and Saphira used their goods, and so authors in steed of their whole and perfect works brought to light by halves, maimed and imperfect? And yet God hath so provided that there should be notwithstanding some, and those sufficient witnesses in popery to convince their Popes of grievous errors. But let us view their dealing a little in this behalf. But first be it remembered that Lyra saith, that many Popes, though he name them not in special, that many Popes have played the Apostates from the faith, though particularly he citeth not wherein and in what points: yet this is sufficient. For there is no multitude without a number, no general number of Popes, without particular Popes. And it may be he meant the whole faith, and therefore doth not put down the specialties. Now for farther proof of their corruptions.  
Pope 
* C. Laudabilem de conuersione infidelium.  Celestinus decreed an error flat against Saint Paul (that the crime of heresy dissolveth the band of marriage) in so much that Innocentius was feign to repeal the same, and decret the contrary. If they ask me now where is that decree? Truly I cannot tell what you have done with it. Since ye came to this fine shift, that the Pope could not, forsooth, err, that paragraph could not be much seen abroad. The gloss saith it was among the Decretals. 
* Lib. 1. adverse. haereses. cap. 4.  Alphonsus de Castro saw it there in an old book, marry (sirs) if you can use the definitions, decrees, and determinations of your Popes after this fashion, and then come and require us to show that your Pope hath decreed an error, & that not what we count an error, but what yourselves would repute error as well as we, truly we need reply no farther, but that iniquity is spun of a fine thread, and that this is the very mystery of Antichrist, and that he departeth from the faith, and yet under a most presumptuous pretence that 〈◊〉 he cannot err in faith.  
When God was most served almost alone locally in the territory of jewry, they were perilous & lying words to affix wisdom, the word & the law to them that visibly occupied their callings in the Church of god. 
jer. 18.  And why is it not so much more now when whosoever feareth God, 
Acts. 10.  and therefore wheresoever god is feared, there, there is no such respect of persons, or places as sometimes was.  
For the very Church of Rome, by name Paul warneth to look to her duty, to see to her footing, and putteth down the condition of her standing: 
Rom. 11.20.  and either in the one of the other, the warning or the condition doth argue, that they are not better than the natural branches, but that their church may be cut off, if they grow wild: & if they could not grow wild, which is, if they could not ere, what need Paul warn them, or they care for his warning?  
If it be replied, that there may be error in some members, but not in the head, which is the Pope, this will not serve, 
Rom. 1.7.  for the Apostle writeth to all at Rome without exception, and where the text giveth no cause of distinguishing, why should the gloze distinguish at all? And the errors which Rome is willed to take heed of, are worse than some once defining of an error, for they may finally cut her off. And in the mean time let no man fear, that God will lack a Church, though Rome become apostata: that he will want wine, if she become vinegar: that he will not have a jerusalem, though Rome be made a den of thieves, a nest of unclean birds, & worse than Babylon itself. And how holdeth that argument: the Church shall not be divorced, ergo not Rome? It will not follow. For Rome is not the whole Church. But she perhaps is the first place and the Jerusalem of the Church, 
Brist. reply to D. Fulke. Cap. 8. Par. 2.  as Master Bristol beareth D. Fulke in hand, and for proof thereof, he referreth him to the Acts of the Apostles if he have any insight therein. Yes his insight in the whole libraries of God and of men is well known at home and abroad, and that to your shame and grief. And therefore ye need not like Babish and 
* 2 King. 2 23.  Bethlemite scorning and mocking Boys to fellow Fulke him and flout him as you do, but rather stand in awe of him, 
D. Fulkes books unanswered.  whom ye dare not, certainly have not answered to his answers to most of your books. Well may you mock & more at him whose haste & pen of a ready writer, yet ever with great judgement, you can not imitate. But now, at and without your request (Master Bristol) D. Fulke hath intentively reviewed often every leaf and line in the Acts of the Apostles, & findeth you a lying reporter. And how could it be otherwise? For neither is Rome there termed the Churches jerusalem, neither doth the church now require a local jerusalem in earth at all. 
Galath. 4.  Whereof more hereafter upon fit occasion.  
The old starting-hole from Christ's praying for Peter, was personal and upon imminent future danger to Peter, and nothing else. Wherefore even as he that gathered Manna more than would suffice him, it 
* Exod. 16.20.  putrefied, and did him no pleasure: so he that will gather too much of a text, it can serve him to small purpose. And generally our Saviour prayed for the rest of the Apostles, & by the like reason why should not their successors claim the like immunity of not erring? Nay, our Saviour prayed for every believer, 
john. 17.20.  and then by the same reason every private faithful man is in as good case, as is the Pope.  
As for the Pope's DEFINITIONS in faith, I showed before, and say again (but that he taketh upon him to define, and because that now is made the question) that his Definitions are nothing, and nothing worth. We have but one Defining-Master and 
* jam. 4.12.  Lawgiver, which can teach and control the heart. Yea every sere Christian is to try other men's spirits, to try 
* 1 Thes. 5.21.  all, and therefore also to try and examine the Pope's pretended Definitions. And what need they be tried, if they could not err? If I were sure this gold were pure and perfect and nothing but gold, what need the touchstone? But because the judgements of men are uncertain, the spiritual man and child of God, judgeth all things because he can, and trieth them, because he must, & therein is judged of 
* 1 Cor. 2.15.  none, nor prejudiced of any, and therefore not overbeared by the Pope, and therefore also not necessarily subject to his papal decisions.  
Which warrant of Paul's, clean came against the hair, the Pope apply and appropriateth to himself, and his Popely judgement, making it a new necessary article of salvation to be subject to him, because he (if we believe him) is only that spiritual man 
Extr●… de maio. & obdient.  that judgeth all, and is judged of none, specially being once in his consistory, in his court, and in Council house at Rome, though yet in truth S. Paul wrote not that sentence to the Romans, but to the Saints of Achaia & Church of Corinth. Whereupon it may be notwithstanding a little suspected lest he may miss the quishien in his definitions, that thus mistaketh Scripture to prove his authority, and peerless Sovereignty in his defining.  
I know what willbe and what hath been answered lately in this behalf: that the Pope may, by your leave, even in his consistories and in his decrees fail in the allegation of Scriptures, but never in his purpose be allegeth them for. For no fig leaf is broad enough to cover the greatness or grossness of his intolerable allegations, and yet albeit they fail in their proofs concluding, and in the 
* Stapl. de doctr. prin. li. 4. ca 15.  means of proving, yet for the matter they would conclude, their conclusion is cocksure.  
A very strange case. Can a man err in the means to the end, and not err in the end itself? Can a man fail in his foundation, and will not his building totter? Err in his proofs, and obtain his purpose? If the Pope can do all this, I know not what he cannot do. No doubt he can setforth at midnight and not wander in darkness. Nay, he can wander in darkness, and gad and mag quite out of his way, and straight with a trice, when the matter cometh to be shut up with a definitive sentence, to a decretal or a rescript judicial, the man is at home, notwithstanding all his former vagaries in the night before. Is not this good stuff?  
If I mistake not, whether you rescribe or subscribe, there is small difference, & a Popelike rescript or subscript is alike available and authentic. 
Liberius.  But Pope Lyberius subscribed to Arrianisme, the greatest heresy that ever was, and he subscribed as Pope, for otherwise Constantius would no more have regarded his private subscription, than a drop of water among a Sea of subscriptions. Now how distinguish you? what help now?  
Even thus: As when we show that Pope Honorius was a monothelite: that is to say, one that denied the two wills of both natures in our Saviour, you answer, he was so in heart, but outwardly in his 
* Hard. detect. pag. 254.  decisions he was not so: so contrariwise you tell us, that Liberius ratified Arrianisme by his 
* Idem. pa. 250.  Subscription and hand-writing, but this was not from his heart, but outwardly for fear.  
Say you, for fear? What then? But I pray you, in the mean time were not these iollyfellowes, and constant Popes? The one was rotten at the heart, and had a true hand. The other had an erring hand, but a true heart. And must the hand in the one excuse the heart, and the heart in the other excuse his hand? Alas poor souls in what case were they, that depended upon either heart or hand of such Popes? Where was Peter's faith that never faileth in his successors? In the heart of an heretic? Or in the hand of an hireling? His successors heart feared, his successors hand erred, his successors tongue consenteth to error, and the terror of the Emperor and two years exile, or as 
* In catalogue. Ec. scriptorum.  Jerome writeth the Solicitation of Fortunatianus a Bishop brought Liberius quite to an other bend. Fregit, it altered him quite and clean.  
Master Harding answereth, 
Detect. pag. 250. b.  Alas this forced subscription argueth the lack of fortitude, but certanly it proveth not heresy. For an heretic subbornly defendeth his opinion.  
He defined it. Whether he, and how he defended it, whether so or no, I care not, I cannot tell. He did define it, he did promulgate it by his subscription so far forth, as his Popely approbation could stretch unto. This much I allege it for, and somuch it clearly proveth. And how could this sorry, frail, and fearful reed confirm his brethren, who was so infirm and weak in himself? And if his brethren, the Bishops, Priests, and Deacons near Rome in Italy, and the Senate of his Council should have helped him, yet they did not, and if they did what they could, he was the more incurable, and then belike Christ prayed rather for them, than for the Pope. But I fear me the footmen fled where the horsemen fell, and the Lambs quaked, when the bel-wether ran away, and that the Bishops more than yielded, where the Pope subscribed.  
Notwithstanding, what charter, privilege or promise hath the assembled consistory and synod of Rome for not erring more than hath any other? 
* Mat. 18.20.  When two or three be gathered together (not at Rome, nor designed from Rome) the promise doth hold. And therefore the Romish assemblies are not freed specially, but with the same conditions indifferent to others, though fewer in number, less in show, and lighter in credit in the optnion of the world. For fewer than two or three, and withal to make a number, cannot be, and yet unto two or three gathered together in the name of Christ, Christ made the promise of his presence, and the assistance of his spirit to comfort them in troubles and to instruct them in doubts, but this must be always understood to be in a rateable measure according to the capacities of human vessels. For men are men ever, even the best whether single or assembled, and so where they have to deal in God's things they may admix somewhat of their own, and so also miss in the matters of their consultation, and therefore councils great or less are not even measures to level or limit all his causes by.  
Every man knoweth (saith Austin) 
Lib. 2. contrae Donatist. c. 3.  that (of Counsels) the provincial give place to the general, & that the general counsels and plenary are often (not seldom) mended the former by the later. The place itself would be repaired unto, it is very, very worth the reading, where there is set forth a plain prerogative of the scriptures to be devoid of error, by way of opposition to other writings of Bishops or Counsels, provincial or plenary howsoever. My note out of Austin is, that if general Counsels might be mended, they might and did err. For faults and errors are they, that are to be amended. For we amend not that which is right, but that which is amiss. The same 
* Aug. contra Maximinum lib. 3. cap. 14.  father writing against an Arrian, doth he bring Scripture, or else the famous Council of Nice, most famous in condemning Arrianisme? Nay, erratis nescientes scripturas. The cause of error is the ignorance of the scriptures. And therefore the reformation of that disease was to take away the cause. Austin therefore allegeth Scripture, and whereas the Arrian might after a sort, and perchance did pretend the Council of Ariminum for his opinion, Austin doth not call the council 
Dete pa. 112. b.  a schismatical and an heretical conventicle, as Master Harding doth, but goeth this way to work: whereas the Nicene council maketh for me, and the Ariminum council for thee (agnizing council to be against council) neither aught we to produce, either I the council of Nice, or you the council of Ariminum as prejudicial (either way:) neither am I bound to the authority of this (the latter,) nor you to that (the former.)  
Master Harding to help for ward that which he would say, saith that Saint Austen was content (only) to lay aside his advantage upon condition, and as it were upon 
* Ibidem.  composition, and that this his present doing was but for the present time and occasion: and this he proveth because Austin saith: 
Detect. pa. 113.  I will not lay against thee the Nicene Council, as who would say he could if he would. But he would not for the present time. I WILL NOT.  
Lord God, it is a world to see the wilfulness of them that will not see. Austin's word is not as Master Harding forceth him to speak, I WILL NOT of choice, but, I ought not of duty. True, he would do, what he did, but it was not in his only pleasure so to do for the time. For he took the easiest, the wisest, the surest, and the most necessary way. 
And why doth not Master Harding english (nec tu debes) thou will not, as well as (nec ego debeo) I will not?  Sed nec ego Nicenum, nec tu DEBES, etc. Neither of both ought to allege, neither is either of us BOND to counsels, I to this, or thou to that, as it were with prejudice either to other. But let the combat be between matter and matter, cause and cause, reason and reason, by the authority of the scriptures, not by witnesses of whom soever proper (to either) but common to both.  
If Saint Austin devolve all to an equal debating of things, and to the authority of the Scriptures, I see no reason we fly the Scriptures. If Austin neither would, as Master Harding maketh him to speak, nor ought as his own word is, to stand and to rely upon counsels, as 
* Nec Ego, nec tu detineris. Neither part was bound to be overruled by general Counsels.  bound to them, why should we? If Austin grant the Ariminum council to be a general council, what is Master Harding'S denial thereof? Pigghius voucheth it was universal Concilium haud dubio, there was no controversy but it was a general council. 
* Aduersus Luciferanos.  jerom calleth it the whole world, saying of this council, that the whole world when it perceived how deceatfully it was seduced, it mourned to see itself become an Arrian (unawares.) And therefore I marvel why Master Harding should call it an heretical conventicle in a corner of the world. And howbeit Arrianism were an heresy of heresies, yet they indirectly confirmed it, and being fraudulently circumvented when they saw the error, were very sorit for their offence which they had committed in the simplicity of their conceit of understanding, that it would be no great matter to relent in a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word, and in favour of a general peace.  
If 
* Detect. Pag. 250 b.  force could excuse Liberius, simplicity in these deserveth softer words. But both by Liberius his 
* Yet Platina reporteth that it was upon respect of benefits and favour.  forced subscription, and by this general counsels misconstruing, the capital heresy of Arrianisme was much confirmed. And therefore we were best, as Austin adviseth, to try our matters and causes at the touchstone of the infallible word of God, and not at the erring determynations of Popes or Bishops, either sorted by them salves, or seated together, and that of late times not so much in a general, as in a Gehennal council of Pragmatical Machiuels, devising how they may cozen the world, and exile the true and right profession of perfect christianity: wherefore they must be withstood, with courage and boldness in the sight of all men as Paul resisted Peter. From whom notwithstanding, verily as from one man, and not as from a general Council of many, the Pope maketh this his impossible and improbable claim of not erring, but how erroneously we have declared. 
Hier. Ec. l. 6. c. 5  And Pigghius sayeth in the behalf of the Pope, that there is not a word in the scriptures properly for general counsels.  
15 We which are jews by nature, & not sinners of the Gentiles,  
16 Know, that a man is not justified by the works of the Law, but by faith in jesus Christ, even we have believed in jesus Christ, that we might be justified by the faith of Christ, & not by the works of the Law, because by the works of the Law, no flesh shallbe justified.  
Paul having justified, and made good his authority by sundry proofs, 1. By his immediate calling from God. 2. By his dutiful diligence therein. 3. By his equal conference with the chiefest pillars, 4. And lastly by his just reproving Peter, though he went not with aswift foot from the Gospel, yet because he went not with a right foot in it and toward it, now draweth happily, by this and such like occasion to the chiefest matter and argument handled in this Epistle, & showeth abundantly that no ceremonious rite, no nor yet (which God more respecteth) can the works of men, justify man. And this he declareth by his own example, & by the example of others like himself. We, saith he, whom he describeth, 1. by their condition, 2. by their judgement in christ.  
1 By condition (in a word to say) they were jews, & by nature Iewes, that is so born, & so descended. 
Phil. c. 3.5.  And elsewhere Paul saith of himself that he was a jew, an Hebrew, of the tribe of Benjamin, a zealous fellow once, and a follower of the Law. So were the jews, so was he, & not sinners of the Gentiles, sinners both by nature, that is, by birth, and by their bringing up, and so thought of by common reputation, and called by our saviour very 
* Matt. 15.26.  Dogs. Where, by the way I mark two things, 1. the great goodness of God toward the jews, 2, and their infinite ingratitude towards him. So that what ever they were by their default, yet by their condition such they were, & so were esteemed of God, even as his peculiar people, but with 
* Psal. 147.20.  other nations it was not so.  
2 The Apostles and Disciples over and beside their condition very good in former time, yet now altered to a better state, were also of a right judgement in christ, & they knew (we know) they knew that the truckels & swathing clothes of old ceremonies were for them, but while they were children, whom God so tendered & kept for a time, & to that end that those ceremonies might be means the rather to lead them to Christ, and not that they should be justified in them, or in any thing else that they did or could do.  
I cannot say, as our Saviour said to Nicodemus, 
* john. 3.10.  Are you Masters in Israel, and know not these things? I know you know them: yet give me leave a little that all may learn that which most of you know. Neither is there any knowledge in all the world like to this. Wherefore the repetition thereof cannot be ungrateful.  

An inquiry how man may be justified before the judgement seat of God.  A time shall come, and a doom must be, and a day is a ppointed when all flesh shall appear and hold up hand (as it were) & answer: guilty or not guilty, before the tribunal seat of God, that seethe the heart, and searcheth the rains. Hear in this plea of justice is required, thou be neither accessary, nor principal to the least breach of the Law, if thou wilt live and be justified, and be quit thereby. 
* Luk. 10.18.  Hoc fac & vives. Do this and live. Do not this, thou canst not live. Or do what thou wilt if thou dost not this, if thou dost not the Law, only and wholly that, it will be thy undoing, thou canst not live, leaning to the Law, and meaning to be justified thereby.  

job. 9.28.  At the very remembrance hereof holy job will fear his works, as nothing more, and David in remorse of his own either secret sins or open faults and in consideration of the frailty of all flesh trembleth and saith: 
* Psa. 130.3.  If thou, o Lord, mark what is done amiss, who shall abide it? Who shall stand in judgement, and sustain thy wrath? Whereupon I reason and make this reckoning: If job the just man feared, if David a man according to Gods own heart trembled at this trial, alas, what shall others do? If the strong soldier fear and fly, what shall become of the weak, the same, the blind? What shall become of the utterly impotent? If the wind blow away the solid wheat, where shall the chaff rest? O Lord who is he, or where is his dwelling, that we may go to him, and common with him, and hear a man that can say, and say in truth, my heart is clean? And if the heart be not clean, how unclean are the hands? If the spring be corrupt, how polluted are the rivers? Who in the world, who one can answer one for a thousand? And he that answereth not all, answereth not one. In many things (saith Saint 
* jam. 3.2.  james) we offend al. And in including all, he excludeth none, and the Scripture hath expressly 
* Rom. 3.9. Galath. 3.22.  concluded all under sin. If then all be concluded under sin, if all offend, and that in many things, and if he that offendeth in any, offendeth in all, in what case are we all? How can we be justified by the Law?  
These things touch us nearly, and concern us much. What urim and Thummim may we consult in this case? 
Esa. 46.  Repair we to the Lord in the and six fortieth Chapter of Esay, who resolveth us on this wise: Hear me ye stubborn hearted that are far from justice. As if it were said, if any of you presume in pride, or precend in hypocrisy of much justice, you are overbold, you are deceived, and you cannot deceive God. It is a pride and a pretence of righteousness, from whence in very deed you are far wide. Hear me, hearken not to yourselves, to your self-wit and overweening. I will bring near my righteousness, neither shall your iniquity frustrate or make vain my promises, or sequester my purposed mercy from my elect amongst you, and from my church unto whom I will show mercy. I will give my salvation in Zion and my glory in Israel.  
Then I ask, will Israel be glorified, will Zion be saved, will man be justified, will hypocrisy speak truly, will stubborn hearts be mollified, and froward minds rectified? Then hearken what God saith: Glory, Salvation, Righteousness, and justification, the acceptation of us as just, yea of us very impious and Atheists by nature, is God's only grace and free gift. A vaunting and a wild spirit is only in man, who naturally hath but a sorry, a naughty, and a sleight conceit of the mercy of the father, and of the infinite merit of Christ his son.  
Come we home to our Apostle: We know that man is not justified by the works of the Law, but by faith. It is not an opinion, Opinio est entis, & non entis. Opinion is of things that may be so, or may be no. But we know saith Paul. And whereas there are but two ways to be quit, either plea of our own innocency, or help and trust elsewhere to be justified, we must lean either to the one or to the other, either perfourning the Law which no man can, or embracing Christ, only relying in him by faith, by only faith in Christ. If it be quarrelled why cannot man be yet justified by the Law, what should be the cause thereof? It is 
* An inevitable reason why Man cannot possibly justified by the Law.  answered by Paul flat: all men are flesh. But why cannot flesh? Why? All flesh is fleshly. all flesh is grass, even the very grace thereof. And what is hay and stubble to save a man? 
* Esay. 4.6.  And the grace thereof is but as the flower. Some flowers are green, yellow, red, stammel, purple, or white etc. These are but gay colors, and what are these before the face of the wind, in the heat of the Sun, and in the sight of God? Wherefore flesh and blood may not, cannot, dare not, should not prosume to appear, where it can stand, in judgement, before the consistory of our God, in the strength of itself, and without our advocate. Nay the heavens are not clear in his eyes, nor the very Angels, and celestial spirits, much less man, who dwelleth in an house of clay, and in a body subject to the soil of sin, who drinketh in iniquity as a dry ground doth a rainey water. Wherefore by the 
* Works are imperfect & being as perfect as they may be, they beno deserts but duties. Christ is our righteousness at the right hand of his father.  works of the Law performed by man by his fleshly arm and strength we even the regenerate, we be not, we cannot be justified, Saint Paul knoweth and acknowledgeth that by faith in Christ, and that by Christ alone in whom we believe, we be pronounced in him to be that we are not, nor can be of ourselves, nor in ourselves. So that here is guilty and not guilty, righteous and not righteous. Not righteous but guilty, by the Law, by works, by nature, and in ourselves: but in Christ who is made our wisdom, righteousness, sanctification and redemption we have all that we have, and in him, who hath paid all for us, we have all and enough. And this knowledge, brethren, being thoroughly learned, perfectly believed, and fully settled in a sanctified soul, most honoureth God, and comforteth man above all things that can be named.  
17 If then while we seek to be made righteous by christ, we ourselves are found sinners, is Christ therefore the Minister of sin? God forbidden.  
18 For if I build again the things, that I have destroyed, I make myself a trespasser.  
19 For I through the Law, am dead to the Law, that I might live unto God.  
20 I am crucified with Christ, but I live, yet not I any more, but Christ liveth in me, and in that that I now live in the flesh, I live by the faith in the son of God, who hath loved me, and given himself for me.  
20 I do not abrogate the grace of God, for if righteousness come by the Law, than Christ died without a cause.  
Upon the former matters premised, Paul may seem to argue thus: if while we seeking (which was granted on every side) to be made righteous by Christ, yet we be found notwithstanding sinners (by relying to the Law which the false Apostles would have annexed) is Christ therefore become the Minister of sin, which must needs be if he be coupled with the Law? fie, out upon 〈◊〉, it were most absurd, it cannot be, and God forbidden. 
Christ and the Law cannot make one fabric or building.  If any man should build up the jericho, which he had destroyed and was accursed, were he not to be accursed? If Paul should build up the Law, which accurseth, though it were with the coupling of Christ, in the building, yet should he show himself to be a transgressor, in setting up of the Law with Christ, which two to stand together were utterly impossible. For to that end entered Christ, that the Law might cease. To that end Paul exemplifying in himself, voucheth, he was dead to the Law, and therefore had not to do with the Law at all, was crucified with Christ and fixed to Christ, and unto Christ alone.  

justification by acceptation or imputation excludeth not a measure of inherent sanctification. And dying to the curse of the Law, shutteth not out good living according to the rule of the Law.  And yet lest Paul being dead from the Law and crucified with Christ, might seem by this doctrine in himself to be an ensample of dying unto God, and living to the world. vers. 20. he saith, But I live: and because no man should mistake him, he showeth 1. in what measure of goodness he liveth, as he might, in the flesh, and 2. withal showeth how it came to pass that in the flesh he might live, saying that he liveth by Christ and through faith in him. In him who hath loved me, and given himself for me. Whereupon I note 1. the freeness of the giver, 2. the preciousness of the gift, 3. the certainty in receiving, 4. and the need of the receiver. 1. The freeness of the giver. For what is freer than gift? And then a gift proceeding of love? Which loved me. 2. For the preciousness of the gift, what can be more precious than the Son of God, & the heir of all? He gave himself. 3. The certainty of receiving is uttered in the speciality of speaking, for me. But O blessed Paul, what mean these 
* Christ is not received in a general conceit, but by a special applying.  enclosures? Why? Is Christ (thy) Christ? Is he (thy) Saviour? And is he not rather the Saviour of the world? That which is thine, is none of mine. Is it not so? In worldly things true, the right and propriety is in the true owner only, and in him alone, and in none other. In spiritual rights it is not so altogether. Christ is the Christ of all in general, and in special too, yet not a divided Christ, but whole and entire whosoever he is. In natural things see a resemblance hereof: the Sun in the air is a general light, in the eye a special; and the sound in the air a general noise, yet seerely discerned in the ear: so Christ is a general Saviour of all that shall be saved, but specially is he received, discerned, and applied by the eye of faith, which faith cometh by hearing him generally delivered, but specially applied. As take, eat, take, drink, at the lords Supper, feed on him by thy faith. And blessings so specially and certainly taken have ever a quicker taste in the receiver, and provoke thereby the more thankfulness toward the donor. 4. The need of the receiver appeareth in this, 
* The price of the ransom doth prove the need of the party and the heinousness of his trespass, who is to be ransommed.  that if a less ransom, would have done the deed, so great a payment had not needed. But somuch it cost to save one Soul. And whereas he saith, Christ gave himself (For me) it is plain in how hard a case he was before, that Christ must die that we may live, or else we die, even as the Ram was Sacrificed, that Isaake might be saved. Wherefore of his perfect mercy and for our pure need, Christ died for thee, for me, and for us al.  

Why Christians die, though Christ died for them.  It is but an easy demand, and soon satisfied, why I must die, though Christ died for me. Yet God doubtless requireth no double satisfaction, he desireth not to be twice paid for one debt. Notwithstanding, nothing is more certain than that death is the common and unevitable Lodge and Receptacle of the living. The Wiseman shall die as well as shall the Foole. David when he had 
* Acts. 13.36.  served his time, was reposed to his Fathers, and the statute is general and cannot not be dispensed with, all must die. By sin 
* Rom. 5.12.  came in death, and as sin is in all, so must all die. If there had been no sin, there should have been no death nor dissolution, no not of our mixed bodies, no more than there shall be of the very same bodies after their restitution & glorification. By sin death entered, and must go over all. But the question is, why we die, whom Christ hath delivered both from sin the cause, and from death the consequent of sin.  
As we are delivered from sin, not that it be not, but that it sting not: so are we delivered from death, not that it come not, but that it conquer not, that it lead us not in a triumph. o death where is thy sting? The sting of death is sin, but sin is done away, and therefore o grave where is thy victory? 
Death is no Death to a good Christian.  Thou takest hold of us, not because we are stung to death, but because of a natural necessity indeed inducted through sin at first, yet for that the guilt of sin is taken away, death is no right death now, but a dissolution, and a passage to a better life, and a very instrument, whereby mortality putteth on immortality, and whereby we live for ever. And the assurance of our certain departure hence, is henceforth a noble monument of the weight of sin, to wean us from sinning, and to win us to Christ in perpetual thankfulness, for that we are freed from the curse of the Law, against sin, from the guilt of sin in itself, and from the danger of death for sinning, and all this by his infinite desert in dying for us, that otherwise should have died a death everlasting. This grace would not be abrogated. I abrogate not the grace of God, this grace of his Gospel.  

Steven Gardiner.  Steven Gardiner in King Edward's time when he stood much, but falsely upon his innocency, and would not yield that he had offended, yet at length, being asked whether he would accept the King's pardon or no; nay saith he, I am learned enough not to refuse the King's pardon. In like manner men may dally and play, and use fig leaves at pleasure, truly the greatest wisdom in the end will be to renounce all, and crave mercy, and stand upon pardon, and to trust unto Christ, and only in him. 
Grace is rejected when works are annexed.  And for a good farewell and end of this Chapter, be it remembered and written in the hearts of humble men for ever, that we after the example of our Apostle, we disannul not, we reject not, we frustrate not, we abrogate not, we throw not away the grace of God, which necessarily ensueth by meashing or adnexing either the association of Ceremonies, or the observation of the Law unto his free, and absolutely free Grace, free in GOD though deserved by Christ, our jesus and only Saviour.   

CHAP. III.  
1 O FOOLISH Galathians, who hath bewitched you, that you should not obey the truth, to whom jesus Christ before was described in your sight, and among you crucified?  
2 This only would I learn of you, Received ye the spirit by the works of the Law, or by hearing of faith?  
3 Are ye so foolish, that after ye have begun in the spirit, ye would now end in the flesh?  
4 Have ye suffered many things in vain? If yet in vain.  
5 He therefore, that ministereth to you the spirit, and worketh miracles among you, doth he it through the works of the Law, or by the hearing of faith?  
O YE foolish, bewitched, and disobedient or incredulous Galathians. These are vehement speeches. But this vehemency proceeded of great zeal, and this zeal for them was grounded upon many reasons: 1. Christ was described before their face, and crucified in their sight. 2. They had received the spirit, and the graces of the holy Ghost; not by the deeds of the Law, for they were Gentiles, but by the Ghospel preached unto them. And the Law in comparison is flesh and gross, the Ghospel is spiritual. Should they begin with the better, and relapse to the worse? Be entered and begin in the spirit, and end, and be finished, and seek to be perfected in the flesh? 3. They had endured many an hard brunt, for the Gospel, and should they now frustrate all their sufferings? 4. He that ministered unto them, and confirmed his ministry with miracles, that is, Paul, had not so taught them the gospel. These respects made him vehement and very earnest. In the whole, I behold four principal matters. 1. The proclivity and readiness of man to be seduced. 2. The duty of the preacher in such a case. 3. The condition of the Law. 4. The dignity of the Gospel.  

Man's nature is foolish and froward, prone to evil, and obstinate in sin.  1 Man by nature hath a vagary disposition, drawn from his mother's womb. Even as birds are caught with a whistle, and fish with a bait, so open but a gap, he (a disorderly thing) will desire no more. Once persuade man that the evil he doth is good, set but a gloss upon the errors wherein he delighted, and he is carried with full sails. And a fool will be a fool, and think himself marvelous wise.  

Evil intents are never without fair pretences.  Satan hath gay helps and shows to further this folly, The Ostrige hath as many feathers as the Hawk. These Galathians were not only inwardly fools, but externally bewitched. There is a bodily, and there is a spiritual bewitching. Of the former more in the fifth Chapter following. The spiritual bewitching, is meant here. they say, children are soon bewitched; we aer over-childish in God's matters, and therefore the sooner deceived, especially if the deceiver be his craftsmaster. A fine flatterer willbe more in the books of a fool; than a perfect friend. To the weak eye the clearest and the truest light is most offensive, & to the sick of an ague, the best drink is worst: and as to children, and unto women with-child untimely fruit, or unwholesome food seemeth better, than better meat, so we see it in Adam, and in Adam's children being in an ague and distempered with his fall, & (as it were) with-child with their own fancies: affection misleadeth them, and folly maketh us prone to every inconvenience, and in this sinister conceit, and overweening were the Galathians deceived. And it being put in their heads that God's Law would do very well with Christ's Gospel, and that works jointly with faith would the rather justify & save, than faith in Christ alone, they were carried headlong into that most pernicious error, & so become, 1. fools in their understanding, 2. Bewitched in opinion, 3. And disobedient to the faith, clean contrary to their education and training up, contrary to their own conversation in the Gospel, contrary to their former sufferings not at all, for the Law, but only for the faith in Christ alone. Was this no folly?  
They who had endured many storms and dangers every way only for Christ, thus wilfully at the haven where they should arrive, to cast away themselves? Except they were bewitched and out of their wits, they could not possibly be so, so disobedient, to fall from their spiritual comfort, and to become as gross as the old jews for their ceremonies, & worse than the jews as to dream that any works could save, either without or yet with Christ, as to that purpose.  
Works are duties to be done, but when we have done all, it is Christ that saveth: and works do not justify. That is a fleshly, a gross & a foolish imagination. There is no spirit, no spiritual wisdom in it, and mark, mark with an attentive ear, and with an intentive eye what Saint Paul averreth and saith, that they were fools not to end as they began, beginning as they did, in Christ.  

The division of A first and A second justification is a fools devise in Saint Paul's judgement.  Our Papists tell us of a first justification and of a second justification; the first free in Christ, the second merited by works. Paul telleth them they are fools, they must end as they began if they will be saved. Christ only saveth, only justifieth, when? At first. And why not at last? Will ye begin with Christ, and end in yourselves? The author and finisher of our salvation is our Saviour, and the end is greater than the entrance, and he that giveth us grace to be justified in this world, he only giveth us also the glory of our salvation in the world to come. Are ye bewitched, and will ye be fools, charm the charmer never so cunningly?  
Paul giveth us a fair precedent and pattern to work by, both, 1. In the manner of his dealing with the Galathians, 2. And also in his Doctrine he treated to them. 1. A leprous tongue, a flux of a foul mouth must be stopped, a raving Dog must be more than muzzled, the Or that goreth all that cometh in his way must be killed.  
I deny not strong wine is good, but lest it fume in the head, delay it with water, it will be better. Zeal is requisite, and he that hateth a realous Preacher, is an enemy to his soul, & a friend to his sins: but zeal tempered with charity and discretion is the true zeal, a 
* A fire of juniper coals, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a zeal ungrateful, and not to be liked.  scalding zeal and a scorching heat is not the fire that worketh effectually, and separateth things of dissimular and divers natures, and uniteth men of similar and like condition, rightly and truly together: I grant if Paul had been a cold frost, he might have let all alone, and suffer to freeze together Law & Gospel, Moses and Christ, faith and works, the flesh and the spirit, as we see in the 
* A cold reproof is unprofitable and rather freezeth men in the dregs of sin, than otherwise.  frost sticks and stones and mire & such like matters of different & dislike natures to stick & freeze together. No, Paul was zealous to bark against sin, and withal, discreet, to do it with intent to recall sinners, to win, and not to sting their persons.  
The Mastiff is not driven away with a fragment, nor errors with fawning looks & flattering words. If a man touch a nettle crisily it stingeth the sooner. Paul taketh them up in terms as before, o ye foolish, etc. Yet with a meaning to amend them, & not with a trumping mind, which is too too bad in any case in any man to befool men as many do, and which is condemned by our 
* Mat. 5.  Saviour.  

The purpose of the reprover doth make much in the manner of reproving.  The end in our actions doth distinguish our doings, and the purpose in our words doth put & make the difference in our sayings. Saint Paul's drift was to reform them, to restore them, to recall and reclaim them to their first estate, he was the salt of the earth to season them with sharpness, and not the gall of the earth to grieve them with bitter speech. And demanding whether all their former pains and his preaching should thus come just to nothing, and be in vain, he qualifieth discreetly, and with a good affectionate correction that saying with this addition (If yet in vain.) He seethe the worst, which was very bad, & therefore reproveth them worthily: notwithstanding declaring his intent, & heart's desire, he hopeth the best, and wisheth that his labour and their good beginnings might not be as water spilled to no purpose, and to no profit: but all in vain.  
When the patiented is past hope, the Physician will never tarry: but while he apply Physic, the sick man may recover. The Galathians were far gone, even like sickemen when they catch after motes in the air, which is a very evil sign: so they catching after ceremonies, things which now were less worth than motes, their case was hard. Howbeit Paul in tender love, discreet zeal, & charitable hope, leaveth them not in their extremities. And desireth to ransom and redeem if it were but a tip of an ear, or a top of a toe out of the jaws of their cruel deceivers.  
2 The doctrine he taught them is evident, what it was by their default. For if they defaulted by adiecting to the Gospel, which could suffer no addition, than the simplicity of the Gospel was the single truth which they disobeyed, o ye foolish Galathians, who hath bewitched you, that you should not obey the truth? Therefore he taught them the truth. He taught them neither wine, nor women, I mean, neither the fancies of man's brain, nor the lusts of man's heart, but the truth of God, which was the verity of the Gospel, which also was the truth in regard of former figures and types. 
joh. 1.17.  The Law was given by Moses: but grace and truth came by jesus Christ. Wherefore it was a vanity to preach other things, and a vae and a vengeance hung over their heads that durst venture farther, or would not go so far, as not to betake them to their undertaken task of preaching the Gospel.  
To preach and speak is one thing, and to preach the Gospel is another thing. Except the Trumpet be blown with the breath of the Lord, it giveth an uncertain sound or a false alarm. The sum of the Gospel is Christ, and him crucified. Paul painted this doctrine among the Galathians, and Christ was even crucified by him among them. Yet he was not one of them that put Christ to death, neither died our Saviour in Galatia, but in mount calvary in jury. 
Paul painted out Christ, not with th●●encil, but 〈◊〉 is said (Sed carmina maior imago) So Paul's preaching, & Paul's writing was Paul's painting.  And he painted Christ among them, yet was he no image-maker, no Painter, no Gooldsmith to make Crucifixes, no Carpenter to frame Roods, this was a verbal Painting, but yet a lively description of Christ, & that according to our saviours own prescript direction. Go & preach. Not go & paint me out.  

The contents of the Gospel summarily cited, and specially reckoned up.  As in one word summarily the argument of the Gospel is Christ, so (in some few words to say a little more amply) the Gospel containeth the glad year, the acceptable time, the joyful tidings, that is, the birth, the life, the death of christ jesus. The mystery of his incarnation, the innocency of his life, the agony of his death. The grace of his words, the power of his working, the merit of his cross, his mighty resurrection, his glorious ascension, his session at the right hand with the father. The glory of Israel, the joy of the Gentiles, the Saviour of the world. The promised seed, the expectation of the faithful. The anointed of God to be the Prophet of truth, the sacrifice for sin, and the king of his chosen. 3. My third note, If we look to the Law, we shall find the first draft of this painting, to be a gross, a fleshly, a rawer kind of knowledge fit for such a people, till the fullness of time when now God would not distill by drops as before, but pour down in plenteous sort his spirit upon all flesh. 4. Wherein was, and is my fourth note of the prerogative and dignity of the gospel.  
But revert we to my second note, whereon I rest for this present: this gospel, and those things in the Gospel and many more of like nature, and of like inestimable price were the matter of Paul's preaching, and that as by one man came death and a passibility of and a proneness to corruption in a guilt both of the first and second death: so by one, and therefore by nothing else came very life, even life everlasting, and not as our adversaries say, a new ability forsooth to live, so that we ourselves will purchase salvation by working and deserts of our own. Paul did not so teach Christ.  

Num. 21.  As the children of Israel journeyed toward the promised Land, many of them waxed weary, wayward, and wanton, and their soul loathed the bread of heaven as a wearish and a waterish food without relish, they murmured against God and against Moses. Wherefore the Lord sent fiery stinging Serpents among them, and had not Moses prayed, and had not the Lord taken compassion on them by a brazen Serpent to be erected whereon they should look that they might be recured, there was no remedy but death.  
Appliably to speak (for this story was but a figure of Christ.) 
The brazen serpent a type of Christ upon his cross.  In the wilderness of this world what Dragon more fierce than sin? What Serpent so fieris as Satan? Who so is strung hereby, is inflamed to death in everlasting flames. Notwithstanding it hath pleased God to prescribe a perfect and a sovereign help.  
That Serpent was erected, so was Christ exalted on the cross, he was crucified on the tree. And still is (as it were) crucified before our eyes by preaching him crucified: and in the beholding thereof is health and salvation. And we may sat in faith, that 
* Luk. 2.30.  Simeon said, when he saw our Saviour in the flesh: Mine eyes have seen and do see my salvation. So effectually the preacher painteth forth Christ in precious colours. And when I hear what he preacheth, by hearing cometh my faith, and my faith is fixed in Christ who is only and alone preached, to be A JESUS, to be that Serpent, and to be A SAVIOUR. This was the duty, which Paul discharged. And even as the 
* Mat. 2.9.  Star that stood right over the place where Christ was borne, so Paul perpendicularly and directly standeth upon Christ, upon his nativity, and upon the rest of his life, but the 
* The chiefest argument of all our sermons, is, Christ jesus on his cross.  death of the cross was a chief action significantly showing what we eternally deserved, and should have felt, if he had not died. And therefore he painted that out most. 
Gen. 30.37  And as jacob when he would have the Ewes to ean speckled Lambs, stripped wands & made and laid them of a party colour before the eyes of the Ewes when they came to the watering trowes where they usually were wont to engender, that they might conceive and bring forth accordingly: 
Christ is our saviour, works are but the duties of Christian men saved by Christ, and no saviours of themselves.  even so when men come to the wateringes of life, when you repair to our Lectures, readings and Sermons, THE CHIEF CONCEIT we would imprint in your minds is Christ, and Christ as your only Saviour, and your Christian works we teach not as saviours, but as fruits and signs of a saved people. So we preach, and so we teach, and so did Paul and all the Apostles and Scriptures before us.  
The imitation of Paul in the matter of his teaching is necessary and pertinent to all, but Paul putteth them also in mind that he wrought miracles amongst them which was proper to that time. 
The motive from miracles.  And therefore we marvel to hear our adversaries to make any motion and demand for miracles, specially in the wain of the world. For will you hear?  
Miracles are not all true, which you obtrude, nor to a good end. Many are but pipped nuts, illusions either of false men, or of lying spirits, as that images should light their own candles, that the Rood of Naples should give the Schoolmen high thanks for devising and distinguishing how they should be proportionably and duly worshipped, a very gewgaw in divinity, and as true a miracle, and to as good a purpose, as are the rest of your Legendary wonders.  
Again, Miracles are not for all men. 
* Mat. 12.  A froward and a perverse Nation asketh for signs. Signs and Miracles are for 
* 1 Cor. 14.  infidels, and not for believers.  
Ezechias in his sickness, & Gedeon as it were in his nonage asked and had signs. But these were either willed so to do, or extraordinarily moved thereunto.  
True, we must neither ask signs unoffered at all, nor refuse them if they be offered of God. But do they forget that they are Christians? This motive doth argue them of incredulity. Paul cometh not now again to the Galathians with new signs and miracles, he only remembreth them what he did at first. Young plants newly planted may be watered. But Christianity is now of a good growth. The watering by Miracles, and by extraordinary means hath ceased ordinarily to be, long since. The ways to know the truth, & true professors, are no bipathes now.  
I do but reason: he that can and list to read a most famous place for this question, let him resort to Chrysostom every where, but specially homil. 49. In Matth. And likewise to Austen, De unitate Eccl. cap. 19 To whom also he seemeth a prodigious wonder, that seeketh wonders to confirm his faith 
* Aug. de civit. Dei lib. 22. c. 8. The truth of doctrine doth distinguish miracles, but miracles must not carry us from true doctrine.  yet. (At these days.)  
And I pray you (ye miraclemongers) what will ye do with your Miracles? Suppose ye could work wonders. For the time and questions sake be it granted you. What then? You by your Miracles would admixed your viid sweat to our saviours sacred blood, your pilgrimages, your wil-seruice, your works, your deeds, your pretenced deserts, your wicked lives to his precious death. Is this the Gospel? Can Saint Paul's Miracles confirm the simplicity of believing steadfastly in Christ, and shall your miracles (think you) force us to a compound object and mark for our faith to look on?  
Whether God speak, or howsoever he work, he is never contrary to himself, and therefore your Miracles that thus cross his word, they are not of God, we cannot follow you by them, we care neither for you nor for them in that respect. Signs though true, yet without the word are little, but 
* Deut. 13.  miracles thwarting his word are lies or monsters, and we abhor them. And talk you at pleasure of believing by your miracles. If you believe not the Scriptures, you will not believe if an Angel should come from heaven, or a 
* Luk. 16.31.  dead man from his grave. He that refuseth ordinary food in Canaan, he that will not be instructed by the word taught by Preachers in Schools and Universities, and in other places, but first learned by long endeavour, great labour and study, if he were extraordinarily fed with manna immediately from heaven, he would grudge and murmur and repine no less, there is no question.  
To conclude all that I have said, is: that 1. miracles are neither all good, 2. nor for all persons, 3. nor for all times. 4. we have the old miracles, with the truth, and we need no new. 5. you falsely and profanely pretend new, to overthrow the old. And so much for the motive of miracles, making most and altogether against yourselves.  
6 Even as Abraham believed God, and it was imputed to him for righteousness.  
7 Know ye therefore, that they which are of faith, the same are the children of Abraham.  
8 For the Scripture foreseeing, that God would justify the Gentiles through faith, preached before hand the Gospel to Abraham saying, In thy seed shall all the Gentiles be blessed.  
9 So then they which be of faith are blessed with faithful Abraham.  
The false Apostles, & Pharisaical enchanters opposed two main helps, as they dreamt, greatly furthering their commixing of Christ with Moses: To wit. 1. the privilege of the flesh, 2. and the worthiness of their works.  
Paul refuseth both. And to make the matter more manifest and plain, 1. first of all he depainteth out the cause lively before their eyes by the fairest and most famous example of ancient memory, namely of Abraham. Abraham believed, and it was imputed unto him for righteousness. Abraham did as many good works, as the best. But he believed not in his works, but in God the worker of his salvation.  

Abraham's faith manifoldly proved to the utmost.  This belief brought him from Caldea, from his father's house, from his native country and dear kindred. In this belief he came into Canaan, & not rested there, but walked through it, and being constrained by famine, went into Egypt: and through belief by occasion of grombling and churlish servants he sustained the departure of Loath, even the loss and cutting off as it were his right arm, as likewise he tolerated, as he might, the strife and brabbles of Sara and Agar in his own bozom. And for a great time the barrenness of Sara whom he most loved was no doubt a worm and a grief of all griefs at his heart, but by faith he overcame such natural passions, and when God willed him to number the stars if he could, and said, Even so shall thy feed be, Abraham believed, and it was imputed unto him for righteousness, in that he trusted in the promise and believed under hope against hope (in man's eye) but he believed strongly and constantly, he staggered not at the matter, neither considered his own dead body, nor his wives dead womb, being most assured that he that is almighty, might, and that God, who had spoken the word, would do it indeed. 
Rom. 3.3.  And therefore (saith Paul to the Romans) it was imputed to him for righteousness.  
And yet farther when this promise was performed to prove Abraham's belief, and to set it on the tenters, and to try whether it would hold out or no, and whether it were a firm, a true faith and a sure, God willeth Abraham that he should offer and sacrifice up his only son which was now new borne unto him, according to the promise.  
Abraham the next 
* Gen. 22.3.  morning without farther delay prepareth all things, and taketh the pains to go a journey, and undertaketh readily to sacrifice his Son in a mountain some way distant off.  
What? Was Abraham the man who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Was he without fatherly kindness? Were the bowels of natural compassion estranged from him! Was he crueler than Dragons, and worse than the Ostrige, that but 
* job. 39.18.  forgetteth her kind? Or would God deprive him of wisdom, & devoid him of common understanding? What God intended (viz. to prove Abraham) was said before.  
When jepthe was to sacrifice his daughter, and as some think, not to kill her, yet he 
jepthe.  rend his clothes, and was sore troubled. 
jeremy.  When jeremy saw what befell the people whom he never begat, notwithstanding his belly, his belly, his inward parts throbbed and yairned, and his eyes were full of tears. 
David.  Davidwhen was informed of Absalon's death, he blubbreth and crieth: Absalon, Absalon, O my son Absalon. Yet was Absalon an ungracious imp, and a rebellious child.  
Isaac, Isaac, O my son Isaac. Why doth not Abraham utter some such tender words? For the Father to kill his own and only Son, in the father's extreme age, and in the child's entrance into the world, and with his own hand, and without all reason apparent to the world, is more than ever was read or heard of beside. He 
* Gen. 23.2.  lamented greatly for the death of his wife Sara, Isaac's mother, and doth he seem to laugh at, or to be so careless for the murder of his and her son? Or did he not love him for some secret respect?  
Love him? He loved Isaac most dearly, as appeareth by his will and 
* Gen. 25.5.  testament, he loved him as the last pledge of his and Sara's old age, as the comfort and joy of his heart, as the delight of his eyes, as the very light and life of his life, and as the gift of God to be the Original of him that should come after, whose days afore hand 
* johan. 8.56. Where God is the commander there is no reasoning about the commandment.  he saw, and in whom he knew all nations should be blessed, and yet because God had commanded, without farther inquiry of the causes of Gods mandat, he yieldeth full obedience, being certainly confident in his old and constant faith, that God for all this would be as good as his word, and that if need were, out of the very cinders and ashes of Isaac he could raise up a new Isaac, as it were a Phoenix as good as the first. For he that gave him one Isaac beside the possibility of nature, could give him another beyond the probability of man's conjecture, and therefore he meant even with a good will to give Isaac to God whose he was, and willingly acknowledging that all was Gods, he doth as he doth in a firm faith and a sound belief. And thereby Abraham's faith was the better proved, and gods promise never the less established, by whose providence Isaac was delivered, and a Ram substituted, and this is to be known for ever, what God requireth of man, namely a thorough, and resolute trust in him, and in nothing beside him.  

Abraham's Faith is not only his special Faith, but a principal pattern to all the faithful.  For the case is a document to the world, and not only a private matter, and a singular occurrent, I mean for the imitation of Abraham's great faith. And therefore he is called the father of the faithful, and an ensample of faith. Now to come to Saint Paul's purpose.  
As the father obtained righteousness so do his children, as the root liveth so do the branches. The way to heaven is one and the same that it was, and is alike to all that was to him. Abraham became a father of many nations. But was this spoken because he begat them? No. 
Abraham's fatherhood is not from his flesh, but according to his faith.  For why is it said OF MANY, but because there were more to enjoy the blessing, than ever came lineally from his loins? Abraham's fatherhood is spiritual. If it were a fleshly prerogative, why should not Ishmael make claim as well as Isaac, Esau as jacob, Saul as David? etc. The Gentiles receiving in belief the promised blessing, are made the children of Abraham not descending from his rains, but endued with his faith and belief. This is clearly Paul's doctrine. Then if the flesh cannot help, can yet the works of the Law? No neither.  
10 For as many as are of the works of the Law, are under the curse: for it is written, Cursed is every man that continueth not in all things, which are written in the book of the Law to do them.  
11 And that no man is justified by the Law in the sight of God, it is evident.  
2 The cunning fine false fellows in their second help stood much upon the worthiness of working according to the Law. You must and do know, what I tell you.  
The parts of the Law are 
* Viz. to be considered in this case, and therefore I speak not of the judicials.  two. 1. either ceremonials, 2. or morals. The ceremonials consist in types and shadows, the morals in works and deeds. Of the former sort we have spoken, and must treat again more in the fourth chapter.  
The moral Law is flat contrary to the nature of faith (vers. 9) They that are of faith are blessed. And as many as are under the Law, are under the curse. 
* The Law and Faith flat opposite and contrary.  Wet & dry, heat and cold, fire and water, light and darkness, heaven and hell are not more contrary than blessing and cursing. The same spring cannot send forth blessing and cursing, sweet and sour water. If it curse, how can it bless? And if it bless not, how can it justify? But by the Law cometh a curse and malediction, I say by the Law moral, by the Law of deeds. Cursed is he that continueth not in all things, which are written in the book of the Law to do them. Among the number (of all things) I think the moral law is comprehended. (Which are written) I guess, the moral Law is written in the book of deuteronomy, and in the Tables of the 
* Exod. 20.  Decalog as well as the ceremonial and which are written (TO DO THEM,) and I take it (DOING) belongeth most properly to the Law moral, which is of deeds.  
Ye papists would blind us in the day of light, and make us believe Saint Paul speaketh of the ceremonial Law which curseth and cannot be borne, and cannot justify. But not of the Law moral, not of the justice of the Law, which your Rabbi Vega and grand interpreter of your Tridentine convent saith: 
* Vega. de just. lib. 14. c. 24. Paulus nunquam opponit.  Paul never opposed to the Law of faith. If he never toldly before, this is a master-ly, and a  with a witness. Blessed are they that are under faith.). (. cursed are they that are under the Law. If cursing and blessing be contrary, then is the Law and faith contrary, & I say again this repugnancy is chief betwixt faith and the moral Law. For therefore is the ceremonial Law in one respect contrary to faith, because it bindeth man to the perfect observation of the morals under pain of a curse, which is a dangerous Doctrine, an absurd opinion, and an impossible adventure. For Paul layeth it down that no man is justified by the Law, etc. He meaneth not only the jews, who somewhat, or among the jews he meaneth not only the Priests and Levites and the like, who were most occupied in the ceremonies: but NO MAN, no not any man where ever under the cope of heaven can be justified by the Law moral. For he meaneth that which he thinketh might extend to any, which in his own judgement was not the ceremonial, but yet by name also afterward, 4. Chap. the ceremonial rite of circumcision is rejected even therefore, because it was a covenant and inducement, and as I may so speak, a brissel to draw in the yoke of the morals in the causes of justifying, which Paul could not brook.  
So that this controversy of justification is no new question. The false Apostles were predecessors to the Papists in the chiefest ground of their intolerable pride of works. Marry if man's works were perfect, than the case were altered. And then man should not be man, or the works of man should be perfecter than man the worker, and so God should accept the work before the workdoer. But god respecteth first 
* Gen. 4.4.  Abel's person, & then his work. And if the person be imperfect, the works cannot be perfect. And therefore man's imperfect works cannot claim by the law which requireth perfection which is far from man since his fall.  

The Law requireth all or none in the question of justifying.  The Law is not content with a good entrance, and a reasonable continuance, but cursed is he that continueth not (without interruption) in all that was written. Pharaoh with much ado granted leave unto Moses to go aside a little & Sacrifice. But Moses would not accept thereof, because God had commanded him otherwise. And he would not go but according to the form prescribed with male and female, with young and old, with their children & servants, with their cattle & all, even with all or with none: he would not, he durst not leave one houffe behind. 
Exod. 10.26. jam. 3.2. The distinction of venial sin is a vain conceit.  Semblably the Law will have all or none. Yet in many things we offend all, & that not slightly, or venially after a Popish fancy, for he that offendeth in one, offendeth in all, in offending him that will have all or none. And the breach of all I trow is mortal sin accusing and accursing all, and how then call you these pretty petty venial sins? Or how can the Law accru as cause of justifying, wherein should & doth consist everlasting bliss, whereas it layeth an heavy curse upon all that lean thereunto? 
Durgus. fo. 298.  The Scottish jesuit saith, Moses Law extendeth not to the least points of the Law, but note: That where God commandeth, a hide, a hear, or a houffe is not to be omitted.  
Other of the papists fond restrain the word (All) to all that go to work only with natural faculties, and who exclude and shut out grace quite in offending, or else in doing the Law. If this were the Galathians opinion, let the Law also win the goal, and wear the garland. Let Papists be believed, and let Master Stapleton be credited. No. The false Apostles in words and in their doctrine, even as the Papists, they taught the grace of God, & annexed the Gospel of Christ, & then callenged the name of Apostolic teachers (though they were false Apostles in so doing) yea so far forth, that they were reputed men linked in and joined with Peter, who never was imagined to teach the Law utterly secluding faith. Wherefore that is but a frivolous conceit: and therefore verily, verily if we stand to be justified by the Law in what state soever, the nature of the Law accurseth, & therefore I pray you recognise your 
* De uniu. just. doct. lib. 6. c. 13  interpretation, Master Stapleton, and I trust even as the country fellow, the more he told his geese, the fewer he found them: so the oftener ye look upon your Imaginations, the worse ye will like it.  
But Saint Paul leaveth not the Galathians thus. If blessing, if happiness, if justification, if salvation, if life everlasting, (for all these divers words in sound, are one and the same in sense and meaning) if these come not from the Law, whence come they then? Paul showeth.  
11 For the just shall live by faith.  
12 And the Law is not of faith, but the man that shall do those things, shall live in them.  
13 Christ hath redeemed us from the curse of the Law, being made a curse for us. For it is written: Cursed is every one that hangeth on tree.  
14 That the blessing of Abraham might come on the Gentiles through Christ jesus, that we might receive the promise of the spirit through faith.  

diverse words may inculcat one and the same thing after a various manner of speaking.  Whereas justification cometh, 1. Not by the privilege of Abraham's flesh, 2. Nor by dignity of works, because of the workers imperfection and the exact perfectness required in the Law, Paul directeth three distinct ways, yet all of them meeting and agreeing in the end, and indeed not the ways but the words are diverse, whereby our justification is uttered to be attained.  
We are not justified by Law. Whence then? 1. First by faith. 2. Then by christ crucified. 3. And lastly by the promise of the spirit, and these three are but one. Living, redemption and blessing in sense is one. So living by faith in Christ, redemption purchased by Christ, and the spiritual promise of Christ hath not a diverse meaning, whereby we live and are saved. For my faith is in christ, the promise was of Christ, and Christ is the perfection and performance thereof in the days of his flesh, and upon his Cross. But consider we apart the variety and so the vehemency of the Apostles words thus varied.  

Faith instifieth.  1 The first speech is, that the just shall live by faith. This was proved, and sufficiently proved before by the example and faith of Abraham. But abundant proofs for the foundation of christian faith are not superfluous, and must not be tedious to ears and minds erected and settled to hear and mark the evidences of their salvation.  
The Prophet Abacuc saith 
Habak. 2.4.  that the just shall live by faith. In the end of the first, and in the beginning of the second chapter of his prophesy, the jews appear to have been in a pitiful case. Their enemies were no small enemies. The Chaldaeans were a terrible and a fearful people, a bitter and a furious nation, well manned, and horses as fierce as wolves, swifter than the Leopards, and of flight like the eagle hasting after her meat.  
These Chaldeans molested the jews on every side, spoiled them as the Eastwind the fruit, devoured them as the great fish devoureth the small, yea they caught the jews as it were fish into their nets, and 
* Prosperity, & provender in an excessive measure marreth man & beast.  they took them as fast as they could cast in and pull up, and thereby they grew fat, and their portion was great and plenteous. And thereupon they warred in love of their own might, and wanton again with their prosperous success. They Sacrificed to their nets, they burned incense to their yarn, they were glad in heart, stroked their own heads that could devise, and kissed their own hands that had compassed so great matters.  
The jews in this hard case what should they do? Round about, wheresoever they looked, they saw present danger, and no possible help, or hope in man. Notwithstanding God doth denounce that the pride of the presumptuous that trusted in themselves, should come to nothing, and the just should live by his faith, and his people for all this, because they trusted in God, they were just (even as the Chaldeans were therefore unjust because they crusted in themselves) and the jews as they were just, so should they live in god, in whom they trusted, even by their faith. And therefore their justification with God was their faith, and trust in God, and in God alone, most then, when all helps else failed, as appeareth in their greatest extremities.  

Works are imperfect.  Imperfect deeds were no deserts, and could not help out of bodily calamities, much-less in cases of salvation everlasting, and the just man believeth not in himself, much-less in his works, his faith goeth out of himself and resteth in God through Christ, in whom amongst a million or a myriad of Chaldeans, in the midst of all fierce and false Catholics, our faith in Christ shall never fail. We are justified in Christ, we are saved by Christ, we live by Christ.  
And thus is only faith in him, opposed & set against all the meritricious or meritorious putative deserts of frail and sinful flesh supposed to be answerable to the law, which can never be: for if the jews could have done the Law, they might have claimed of God their deliverance for their good works. For he that doth the things of the Law shall live in them. No they needed, and so do all, an other redeemer which must save them & all out of the hands of the Law and from our breaches thereof, and the Chaldeans rage is but a philip or a flea-biting to the curse of the Law.  

(Christ redeemeth:) is the only comfort of a conscience, that hath a sense of sin and any taste of true consolation.  2 The redemption from this curse is Christ on his Cross, hanged on tree. The jew stumbleth at this faith, and the Gentile scorneth this Doctrine: but the godly saith in heart, that which Ignatius uttered in words: My love is crucified. The object of my faith, the ground of my hope, the mark, the matter of my trust and confidence, my delight, my love, my life, the cause of life everlasting, my full redemption, and perfect salvation, my jesus was Crucified, and endured the curse for my sake.  
This was no slender punishment, nor small pain, and were it the grief but of a bodily torment, it were grievous: but our redemption was not in respect of the pain of the body only, or of the sorrows of the soul only, but in regard of the sins of both, and that not for one man, but for the sins of the world.  

The penitent sinner.  The better to conceive the force of this deserved pain, and the effect of sin, see it in a repentant sinner: he standeth far off, he beateth on his thigh, knocketh on his breast, hangeth down head, watereth his eyes with tears, and wearieth his heart with sighs, and findeth no rest in his soul for sorrow of sins, neither should he ever find rest at all, were it not for this redemption which is in Christ. 
The state of a forlorn castaway.  For the reprobate who hath no part in this salvation, how many bees hath he in his head, how many pegs in his heart, how many very hells in his soul, how many traitorous thoughts that trouble him everlastingly? Even such is the force of sin, where sinners are left to themselves.  
But Christ our blessed Saviour hath taken that upon him, that we could not bear, and hath endured the curse of the Law, not for the sins of one man, or in one kind, but for the sins of all the world Sufficiently, and for all the sins of all sorts in all his chosen Effectually, to their full and final redemption.  
If now there be any that can challenge any part of this ransom, let him commence his action against our Saviour that hath taken, and against Paul that hath prescribed & given him the whole glory of man's redemption, as who only sustained (being not only man, but God and man) the insupportable weight of sin, in satisfying for sin, in pacifying the Father, in answering his justice, in enduring the curse and malediction of the Law.  

From what things we are redeemed.  O my brethren, let Papists ride upon a reed, or catch hold on a rag of a tottered good work, this, and only this is our redemption which hath redeemed us from the intolerable yoke, the importable burden, and the insufferable curse of the Law, from that servile fear, and legal terror which the Law induceth, wherein Augustine's short and sweet difference (being well understood) betwixt the Law and the Gospel appeareth, which he delivered to be in two words: FEAR and LOVE. We love good works under the Gospel, according to the rule of the Law, but we fear not the curse of the Law, wanting that perfection which in right it requireth, for we are redeemed and ransomed, our debt is paid, and our curse was abolished when our Saviour was crucified. We love him, and in love we live well. but in case especially of life everlasting, we lean to no other redemption, than to his Cross, for so we live, as we love, and so we love as we believe, and so we believe as we know, and we know in part: Ergo we believe, we love, we live, but in part as we should. And a partial perfection, a maimed imperfect performance of the Law, alas what can it do? It is imperfect, so that still, and ever when we have done what we can, we have done but that was but due, & therefore not deserving, for due is duty and debt, and no desert. Nay we cannot do so much as we should, or if we could do all, yet we were unprofitable. And therefore this is our refuge, and only resolution to cleave to remission of, and unto the redemption from our sins. And with what face can one and the same mouth crave his pardon, and challenge his guerdon? Believe in Christ, and trust in merits? Once again: this is the truth we hold, and the trust we have, Christ is our redemption.  

The blessing cometh by promise.  3 The blessing of Abraham then cometh unto many promised by God in Christ, & received by faith. For the promise of the spirit, the spiritual promise requireth no human fleshly help, but a firm faith altogether relying upon the goodness of the promiser. So that justification, bliss and the heavenly inheritance cometh by promise, and if by promise, than not by the Law, verse 18. This our adversaries see well enough, and yet against the hear, 
Rhemish test. pag. 430.  I fear me, against their own conscience they rave and rail at this truth, and call the words of the holy Ghost, A frivolous & a false evasion of heretics. Because we say That heaven is our reward not due to works, (not due to the Law) but to the promise of God. Is this a frivolous or a false, or an evidently false evasion? Or is it a shift or an evasion of heretics? Verily if this be heresy, we worship our God and receive his free promise according to the way which you call heresy. But in calling us heretics, you term Saint Paul an heretic, you charge the holy Ghost with heresy. And no marvel. 
* Old ignorant Priests say: that S. Pole was a Saint, but Paul was an heretic.  Your old Priests were wont like bold blind-baiards to vouch upon their priesthood that Paul was an heretic. Yea even the old famous Fugger was content at length that Gesner should teach his children some piece of the Testament, but in any case they should not be trained up in any of Paul's Epistles. For doubtless Paul was a very Protestant, a perfect professor of the truth, which pardoners, mass-priests, and merit-mongers cried out against.  
In the question of Salvation, Paul standeth ever upon Grace, Mercy, Favour, Gift, Faith, and the promise, etc. And if by these, and namely, If by promise, than not by the Law, verse. 18. But these words savour of heresy, belike; o come not near them, lest they infect, and make thee an heretic, like unto Paul.  
Nay, my Brethren, embrace them, and bind them up as a treasure, and bear in thy breast, lay them to thy heart as the only treacle of thy soul against the day of temptation, and the assault of the cruel find.  

The promise riseth from the goodness of him, who promised, not from the deserts of men to whom God made his promise.  Thy works when thou wast not, could not provoke God to promise a due stipend unto them as deserving, when they were not: but his promise was as ishuing out of himself, and therefore free and gracious, and so not merited and deserved. And if this be heresy, by this heresy we live, and in this heresy we trust to end our days, hoping after this immortality to enjoy that free promised inheritance through jesus Christ our Saviour.  
15 Brethren, (I speak according to man) though it be but a man's testament, when it is confirmed, no man doth abrogate or addeth thereto.  
There are three principal matters handled by our Apostle in the residue of this chapter. 1. First, that inviolably the promise was so to be received, as it was delivered. 2. Then in whom the promise was made. 3. Thirdly when and at what time it was solemnly ordained.  
For the due respect of the promise to be in sense so constered, as it was meant by the intendment of the promiser, without adding or alteration, the Apostle condescendeth to the capacity of a common example in man's ordinary experience. I speak according to man. After the manner of men, taking the best way to be understood. 
The plainest teacher is the best teacher.  Where, by the way I note: that the plainest way of teathing is best. Not to fetch and skir about without distinct proofs in doctrine, and fit application.  

Vain affectation in preaching.  As the ignorant lose talker is no preacher, so the curious Corinthian Orator is no right instructor. Colours of vain affectation, mincing of phrases, bravery of speech, pruning every syllable as the Dove her feathers, is not worth a feather. Saint Paul speaketh not to show himself in the wisdom of words. Apollo in the Acts is reported to be eloquent, but withal his might was out of the Scriptures. Lime is white and fair, but stone and sand, firm and strong downright precepts do better in the building up of a good understanding. Spider's webs and curiosities are little worth, plain parables, easy similitudes, most familiar, and best known are ever best.  
God that made the preachers tongue could have made it as wonderfully glorious as man could wish, but he will not have his Gospel so uttered, his Christ so preached, our faith so instructed, his truth so taught. He commandeth the conscience, he seeketh not to please the itching ear. 
The curious ear is not the good ear.  And by such enticing words the simplicity of the Gospel loseth her proper effect. For the Lord dealeth with you as with his children, and you must attentively listen what he commandeth you by us, and not respect the frame of our sentences, or the conveyance of a Rhetorical grace of utterance.  

Curiosiry in the Country.  O Lord, Oxford should not, neither doth it sin so deeply in this sin, as doth the country. Young men, coming latelier from their secular studies, and labours in human learnings, come unto you, God be thanked for them, and a while retain some more remnants and spoils of Egypt than either their elders do, or themselves will afterward, being farther enriched by longer travel and exercise in the book of God: and will you make and force their ensamples even against their wills to prejudice a daily or a weekly endeavour in a discreet, a distinct, and in a careful and most plain manner of delivery? You may not. De conducendo loquitur iam Rhetore Thule. The country now can brook nothing but a flaring, gaudy garish eloquence falsely so called. When saint Paul speaketh after the manner of men, he meaneth not thereby to tickle the ears of vain men, but to affect their hearts, and to instruct their souls, and the rather by this his plainness. And that is eloquence indeed.  

He that hath wealth and wit withal, will never be without his will & Testament made while he is in perfect health.  Now to the Apostles purpose, his plain proof is a comparative proof drawn from the testaments of men, which men of old were ever willing to make, being far unlike our unwise worldlings now adays, that either dare not for fear, lest a wise and advised making of a will should cause them to die the sooner, forsooth; or else for private respects they care not like infidels, if their friends and families go together by the ears, and fight for their goods after their disease, as it were Dogs for a bone. Whom because the examples of Abraham, jacob, joseph, Moses, and of many others cannot move, yet me thinketh, they should be as careful as was Achitophel, first to put their house in order before they put their foot into the grave. Who so listeth to see a large scholarly reckoning in this case, john Wolphius is as plentiful as any I have seen for this matter in his Commentaries on the second of Kings.  

Corrupters of Testaments.  Now once again for the Apostles reason, he argueth thus: If a man make a will and testament if should be inviolable, and it is a villainy to corrupt a man's testament. Look to it you which be witnesses in wills. But what is man to God? Between the Majesty of the Almighty God, and the state of man, there is no rateable respect. But if a man make a will, it must not be altered in part, nor abrogated in whole. See it in a case: If I be the adopted son of a man, only upon condition that I accept thereof. And when I have made acceptance, may others, pretending nearness of kin, or upon what pretence soever else, annex other conditions of their own devising? By no means so.  
If men deal, or should deal thus with men, may man deal worse with God? 
jer. 35.14.  The children of Recab obeyed their father, and dwelled in tents, and drank not wine because their father commanded them so. The lords promises of grace and favour whereby we are his adopted children, are his covenants, his will, his testament. The seed of woman shall bruise the serpent's head. This promise was first made in paradise, but because it was more solemnly ratified with Abraham, that in his seed all nations should be blessed, the Apostle cited the promise confirmed with Abraham. And this was gods covenant, his promise, his testament to be laid up and kept unviolable in the Ark of every good conscience, and to dispose otherwise of this his Testament, than it pleased him the maker of the will, is to despice the testator, albeit thou deal therein upon never so good a mind. 
God's doing needeth not mandevising.  For what I pray are men's minds to gods will, our dregs to his wine, our devices to his promises, our Codicils (as it were) to his perfect Testament?  
The Painter exposeth his workmanship to the view and correction of wise and skilful sights, because many eyes may see more than one. It is not so with the only wise God, he needeth not our counsels either for his own glory, or for man's behoof. Wherefore what need the addition of the Law to be mingled with his free promise? Why rather submit we not ourselves to his will, and our wills to his word, and blessed covenant and testament? Why subscribe we not to his only mercy rather than to a counterfeit will pretending his mercy, but not only mercy wherein his will was ordained? For the better clearing of this point, hearken farther what Paul saith.  
16 Now to Abraham and his seed were the promises made. He saith not, and to the seed as of many, but, And to thy seed, as of one which is Christ.  
17 And this I say, that the covenant that was confirmed afore of god in respect of christ, the Law was four hundred and thirty years after, cannot disannul that it should make the promise of none effect.  
18 For if the inheritance [be] of the Law, [it is] no more by the promise, but God gave it freely unto Abraham by promise.  
The pharisees thought that all in all was in Abraham's person, & in his posterity after the flesh. Saint Paul showeth that the root of the blessing was neither in him nor in his all along descending naturally, but IN A SEED, not in seeds, as in many, nor in any, but only in the promised seed, and this seed he expressy meaneth to be Christ: To thy seed as of one which is Christ: the seed of the woman, the seed of seeds, the spiritual Isaac, the seed of Abraham, the author of life, the bound of all the promises which is Christ performed. And such as is the performance, such was the promise. Saint Paul telleth us this seed was but one, for Christ is but one. Wherefore in the way of salvation, we repair neither to Abraham, nor to Abraham's race, much less to other men or means, but only to the promise, which had his accomplishment fully and wholly in Christ.  
In few, out of the former respects I gather these short inferences and conclusions: 1. The blessing is of promise, ergo free, and not of deeds foregoing or foreseen. 2. The blessing was a free gift to Abraham, ergo most free. 3. The blessing was in one certain seed, ergo not in many. 4. And in one alone, ergo not in any thing else, and this one was Christ accordingly performed, as he was first promised to be the sole and only Saviour all-sufficient of all that trust in him to be saved.  
1 Yet over and above the former considerations, the observation of the time when the promise was granted to Abraham maketh the matter quite out of doubt touching the freeness of the promise.  
This covenant of the promise was made, and a bargain is a bargain amongst men, 
God's promises are infallibly constant.  but God is not as man that he can rise and sit, ebb and flow, neither will he repent, but where he promiseth, and as he freely promised, so will he not after and change his promises.  
This promise and covenant was made fourteen hundred and thirty years before the Law was made in mount Horeb. It was made, & shall it not stand? 
The Law moral given in the mountain cannot be joined with Christ.  It was made so long before, and shall the Law (I say the Law not ceremonial as the Papists do, but the Law of the two tables, and the ten commandements made in mount Horeb:) Shall this Law coming so long after disannul the Lords former promise? God is not contrary to himself either in the essence and substance of his being, or in order or tenor of his doings and sayings. His promise is a promise, and as it was free at first in the promise, so is it free in the performance, free then, and free now, and for ever free. For God's after-doings do not thwart or contrary his former deeds, which must needs be if Righteousness should come by the Law.  
19 Wherefore then [served] the Law? It was added because of transgressions, till the seed came, unto the which the promise was made: and it was ordained by Angels in the hand of a mediator.  
20 Now a mediator is not of one; but God is one.  
1 When the Law entered, and what that inferreth hath been said: Now see, 2. why it entered, and in whom it ended.  
2 It entered because of transgressions, to teach us our faults, and so to train us to Christ, in whom it ended. Yea when the Law was first made in great majesty by the reason of the presence of angels and other circumstances of great reverence, even than it was ordained in the 
The variety of expositions upon this place is an endless labyrinth. I have shortly paraphrased what I think.  hands, and in strength of a mediator to follow. And a mediator is of things different in themselves and contrary. Wherefore the Law and the promise are contrary and not one, though God in giving his Law, and in making the promise be one. Yet because the former reason might be misconstred, as if Paul said that in all respects they were contrary, he questioneth as followeth.  
21 Is the Law then against the promise of God? God forbidden: for if there had been a Law given which could have given life, surely righteousness should have been by the Law.  
22 But the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe.  

How the Law is contrary and not contrary to the promise.  These words (Is the Law then contrary to the promise? God forbidden.) may seem to revoke what I said right now. For I showed that they were contrary, and I say they are contrary. But (my brethren) mistake me not, but mark (I pray you) mark what I say, and how I vouch all that I say out of our Apostle: If there had been a law which could have given life, than what needed Christ? If the Scriptures had not concluded men under sin, what had needed the promise? So that the Law fulfilled (if it could be) by men, is contrary to the promised salvation by God. But when we look into the glass of the Law showing our transgressings, into the Scriptures concluding all, 
Rom. 3.9.  even A L, without exception of any, under sin, the Law and Scriptures send us & school us to Christ, and so the Law being thus lawfully used is not contrary to the promise, God forbidden, but a serviceable help to drive us to Christ, in whom we find that which the Law will never allow us.  
If we seek life in the Law, it is a killing letter; if salvation, it worketh condemnation; if righteousness, it concludeth all under sin; if rest, it is a temporal ordinance and endured but till the seed came, & in the seed was made the free promise, and is obtained the perfect blessing by faith in Christ of all that believe. 
The Law considered in itself, what it worketh  The Law cannot teach thus much, but he that looketh into the law, and seethe his sins will seek for help, I wis not in his deeds, or in the Law: 
Mat. 13.  and when he hath found it in the Gospel, he will not leave it for all the geld, jewels and treasures in the world.  
23 But before faith came we were kept under the Law, as under a garrison, and shut up unto that faith which should afterward be revealed.  
24 Wherefore the Law was our schoolmaster to Christ, that we might be made righteous by faith.  
25 But after that faith is come, we are no longer under a schoolmaster.  
The lawful use of the Law was, & someway to some may be in cases, to be by resemblance, 1. A prison, 2. A schoolmaster, 3. A tutor. A prison for the guilty, a schoolmaster for the unskilful, A tutor as it were to the ward and pupil. For this third similitude, we will debate more in the beginning of the next Chapter.  

The Law a prison.  1 For the first similitude of the three, no doubt they which were in prison, and felt what it was to be in prison, and what it was to be delivered, longed to be delivered. And when the deliverance came, which was Christ, the keeper yielded up his keys, the door of the prison was opened, and the prisoners set at that good liberty which we call, and is a Christian liberty, no carnal security.  

The Law a schoolmaster.  2 The Law also was a schoolmaster, and that in two respects: either because of their ceremonies, or else for their morals. The ceremonies kept the jews in on every side, and sequestered them from other people: the decalog and moral Law followeth them hard and driveth them and us all to confess our weakness, and so schooleth us to crave aid of Christ, because it was utterly impossible to reach home, and to attain unto the haven of blessedness by the Law, and so the Law in this meaning becometh deseruice-able to force us to Christ, and being now in Christ, our dutiful obedience proceedeth of faith and trust in his mercy, not upon a performance of his Law, which if we could and did perform, Christ might be excluded. For why came Christ, but to free us from the prison, and to take us out of the hand of our former schoolmaster? These similitudes are pregnant and plain to this sense, and to this sense only Paul doth apply them.  
26 For ye are all the sons of God by faith in Christ jesus.  
27 For ye that are baptised into Christ, have put on Christ.  
28 There is neither jew, nor Grecian, there is neither bond, nor free: there is neither male, nor female, for ye are all one in Christ jesus.  
29 And if ye be Christ's, then are ye Abraham's seed, and heirs by promise.  
And when we are once preferred unto, and received of Christ, 1. We are the sons of God in Christ, 2. We are baptised into Christ, 3. We have put on Christ. Here is no mention of the Law, here is no difference of peoples, jew or Grecian, no distinction in condition, bond or free: no respect of sex, male, or female. All are one in christ. and if we be Christ's, it followeth by necessary sequel that we are Abraham's seed, and heirs of the promise without the Law now, as well as he was, long before the Law was made.  
O Christian man, what art thou? Know thy calling and consider the blessed state of Christian profession: thou art the son of God, but by what means? Through faith. In whom, and by whose merit? In Christ.  

Christian Baptism disproveth justification by the Law.  As many things demonstrate this truth, so in the Church doth baptism being received of all sorts and sexes generally most evidently declare the same.  
The bath of thy regeneration doth tell thee who art baptised into Christ, that thou thereby hast an entrance into his family, and canst not serve any master but him.  
And as when men enter into a , they put off all their apparel before they enter: so all else, Law and nature, works of either, and all must be put off, that christ may be put on. 
Revel. 12.1.  Vestis virum indicat. It thou be a Christian, thou art only clad with Christ. The whole Church in the revelation walketh and treadeth all mutable things under her feet, and she is attired only with the Son of righteousness, with the cloth of his spinning, and which was made of that will that he the innocent and immaculate Lamb of God did bear.  

The motive of being of the religion they were baptized in.  Many among you say they will be of the religion they were baptised in. And so we desire them to be, and not in part, but even altogether of the same religion they were baptised into. For will ye live as ye believe? But will you believe as you were baptised? We require no more.  

The substance of Baptism preserved in the mids of Popery.  By the special providence of God aminds the contentions not only of old in the Church of Corinth the very form of Baptizme was retained, but also in later times of greatest corruption the substance of Baptizme was preserved. I speak not of spittle in the child's mouth, of salt in the water, or oil in his breast, of the Priests breathings, and such like impertinent superstitions. But for the form and substance of Baptism, it was preserved, and therein ye were baptized into Christ and have put on Christ, if ye be Christ's. And now dear brethren and Christians, be of this religion on God's name, and in God's behalf I heartily pray you, which if you will be seriously and entirely and as you should, the Dagon of all Popery will fall and break to fitters before this Ark, and then you shall be indeed as you are or would be in name, true Christians, right Catholics, the very seed of Abraham and heirs of the promise, made in that one seed, by whom and in whom all happiness doth come and consist.  
And it would be noted distinctly here in the last verse of this chapter, which was touched before, that all who believe are called the seed and right posterity of Abraham, but yet that there was, and is but one seed, which is Christ, by whom his whole seed and race else are blessed according to the faith.  

How man is made blessed in the seed of man.  And albeit it seem in the eye of a reasoning head, a very hard and impossible thing, that blessing should come at all by the seed of any man, yet this is a case beyond the reach of reason, and rules of nature. By nature, who can say my heart is clean, much less the seed, and that in such an effect as to cleanse others? And yet by that one seed is meant the person of Christ, and by Abraham's seed is generally meant the whole race of believers, yet with all the very matter of propagation is thereby inferred and therefore named. 
Luck. 1.  And our Saviour was the very seed of the woman, the seed of Abraham, & & the fruit of the virgin's womb, perfect man, & yet far from sin. How may this be? How? What if I can not tell how in reason, a stone should be cut of the mountain without hands, how the dry and dead stock of jessy should spring and fructify, how a virgin should conceive and bear a child, and yet remain a virgin? These are articles of faith, and not of sense, nor of reason.  

Man's corruption is and was in his qualities, and not in his substance.  This is sure, the seed of man, and man in his substance was not corrupted with Adam's fall, for then Christ taking the substance of our nature should have been sinful in nature, but he was like and of the same substance, yet was there this difference only of his being far from sin in the qualities of man in sinning, and all this well was and might be, because he was not simply man of the seed of man, but God manifested in the flesh, and Marie his Mother conceiving him, she being overshadowed by the holy Ghost. The powerful virtue whereof doth sanctify yea many a man in good part even in this world. And as after our dissolution from this world immediately our souls, and our bodies at the resurrection generally in the twinkling of an eye, and moment of time shallbe purified before they enter that place, whereinto 
Revel. 21.27.  No impure thing can enter: So great reason that the cause of our entrance into Heaven should be, as no doubt he was, devoid of sin, a most blessed seed, though a seed, yet a seed blessing and imparting of his blessedness, whereby we are heirs and coheirs with him, and by him of everlasting bliss. And this is the mystery of piety, The incarnation of Christ, a matter to be believed, and not to be argued or talked of, but with dew awe, and that out of the express Scriptures, for our greater comfort and constancy in believing. (* ⁎ *)   

CHAP. FOUR  
1 THAN I say, that the heir as long as he is a child differeth nothing from a servant, though he be Lord of all,  
2 But is under tutors and governors until the time appointed of the Father.  
3 Even so, we, when we were children, were in bondage under the rudiments of the world.  

The Law resembleth the office of a tutor.  THE third Simile is of a tutorshippe which remaineth to be explicacated in the entry of this Chapter, yet therefore the less to be debated because of our former examples tending to one & the same end already handled.  
If the father disease in the nonage of his child where wisdom is not, and discretion wanteth to dispose and order his patrimony, the Father by will appointeth tutors. In common experience this is an ordinary course.  
God for purposes best known to his eternal wisdom, and finding defects in his people, the jews, to bridle them from farther inconveniences, he bounded them in with ordinances, & as it were tutored them by such orders as was best for them and for that time. And as children are foolish to choose their own tutors, so the jews were to serve, and to be ruled, though being children, yet as it were servants under the rudiments of his Law, till the time of perfecter age. Wherein appeareth. 1. The defect in men under the Law, who were as pupils, and though they were heirs, yet in usage were they dealt with as with Servants, and 2. The dignity, full age and perfection under the Gospel.  
4 But when the fullness of time was come, God sent forth his son made of a woman and made under the Law,  
5 That he might redeem them, which were under the Law, that we might receive the adoption of Sons.  

Curiosity in God's actions is not good.  When the fullness etc. A foolish fly can no sooner see a light, but it flieth into it. Man naturally is given rather to know what he cannot learn, than to do what he knoweth, and should learn, to the end to do thereafter.  
If the Kings of Persia might wear a Lawn before their faces because they would not be commonly seen, why may not the King of Kings, the invisible God keep the reason of his doings under the veil of his own determinations & counfels, or why was it forbidden men to run before or to pry into, or to press too near the Ark, but to repress man's vain humour in quarreling with or inquiring after the causes & reasons of God's dealings? To this very same end Paul here entering into the declaration of the coming of our Saviour, to mussel the mouth that is open ever to question, why he came but now, and why not before, he showeth the fullness of time was not till then.  
God doth all things in number, in measure and weight, in order, and time. There is no confusion in his actions, though he keep the causes secret to himself. And what man is worthy to be of the privy counsel of the Almighty God? There was a time prefixed by God, & that should content man. When the fullness of that time was brim full, then, and not before then, he performed his purposed wil  
He could, he that is Almighty could have with a word, ipse dixit, he spoke the word, and all things were created, he could if he would have made all the whole Fabric and furniture of the world in a moment. But he would not. Why? It is a vile, an Atheists and an impious (WHY.) He did not, and therefore he would not. For whatsoever he would, he hath done both in heaven and in earth.  

The causes of the course of things in ordinary events are not known to man.  Thou curious man, answer me but to the least, why, that I shall ask. Why was thou not borne, as soon as thou wert begotten? Nay why was thou begotten at all, and not rather framed as God made Adam? And when thou art borne, why art thou not an old man straight? Why is not every black hear grey & hoary in an instant? Why is it not high noon at the rising of the sun? If time be required in these things and in the like, and if in the requiring of time, recourse also must necessarily be made to God so ordering the process of things to have a forth by pace and pace, and by degrees, by little and little, till there be a ripeness in continuance, I pray thee why, may not God appoint a fullness of time for the sending of his son into the world, but thou must put in thy quare, and thy why?  
For shame lay hand upon thy mouth, subscribe to his will, resign thyself up to his wisdom, adore his counsels, and be not curious in any of his doings. For he that is curious in any, will be overcurious in many. There is no stay in folly. It is an 
* 2 King. 20.10.  easier thing for the sun as Ezechias said, to go on extraordinarily many degrees, because it is naturally prone to go on, than to return back against his course but a few: so curiosity is soon emboldened, but hardly repressed, and seldom reform.  
In the fullness of time God sent his Son made of woman, and made under the Law, that he might redeem them which &c. Wherein is set forth, 1. The person of Christ, and 2. His office.  

The person of Christ fully laid forth.  1 His person is being God sent his son, and being man made of a woman. The wise Grecian, and the wilful Heretic at the very hearing hereof are at their wits ends, and quite besides themselves. Eutyches denieth the Godhead, Nestorius the manhood, Marcian the body, Apollinaris the soul of our Saviour.  
The natural man considereth only natural things, he knoweth that every child hath a father that begetteth, & a Mother that beareth, but these things in Christ he cannot find, he knoweth less herein than is storied of Melchisedeck, whose parents are unknown. And indeed therein was 
* Melchisedeck a type of Christ  Melchisedeck a type of Christ.  
So was he. For according to his humanity Christ was without a natural father, and according to his divinity without mother. And yet notwithstanding was he begotten of his father before all worlds, and borne of his mother in the world at the fullness of time, being the Son of God and the son of a woman. The son of God, and such as is the father, such is the son. The father God, ergo the son God also. And the Son of Marie. Such as is the Mother, such is the fruit of her womb: and therefore because the Mother was a woman, her son is a man, even the man jesus perfect God & perfect man, having both natures absolutely united in one person, our Immanuel, god with us, equal to the father touching his godhead, inferior to the father touching his manhood. Equal to the father as being in the 
* Phil. 2.6.  form of God, inferior to the father, as being in the form of a servant, man. Wherefore in essence, being, substance, & nature he was both. Forma dat esse, & he was formally & therefore verily both. Equal to his father as being the personal word of his father 
* job. 1.1.  in the beginning eternally, with God coequally, and very God essentially, and yet inferior to the father, as the word became flesh, dwelled amongst men, was made man, and manifested in the flesh by infallible arguments: he hungered, thirsted, waked, slept, and slept in a ship like a poor natural man overwearied with labour, and he slept so sound, that neither the rufnesse of the sea, nor the rage of the tempests, nor his Disciples redoubling 
* Luk. 8.24.  their calling (Master, Master) could scant awake him. He was tempted in the wilderness, reproached in the cities, and scourged in the hall, and crucified, and made a curse, and a subject to the Law in every point, yet these things also concern rather his office, but such was his person.  
2 
* The office of Christ.  His office, which he executed to the full, was in one word: to redeem them which were under the Law, that we might receive the adoption of Sons. Wherefore the servitude under the Law, and the adoption to be Sons are two diverse and contrary things, and cannot stand together. For Christ's office was to redeem us, first from the Law before we might be received into the adoption to be Sons. And thus was the natural Son of God made after a supernatural manner very man, that of servants, we might be made Sons.  
And if we will needs require reason in the greatest work of God, 
Why Christ should be both God and man to the effectual performance of his office.  great reason was it the hy-Priest of the new Testament, and mediator between God and man should be both God & man in the execution of this peerless function: God whereby he might prevail by his equal ominnipotent power, with the father, and likewise was it requisite he should be man, that being like to his brethren in all respects, sin excepted, he might have a full experience of all the infirmities, wherewith man is beset.  
Neither did Christ what he did and endured only in that proportion, as he is the head and the Church his body, the head with the body mystically, but truly so called: but also in the days of his flesh, he and only he satisfied the Law, and that by his personal and proper satisfaction and sacrifice we are redeemed from the Law, & ransomed from the curse.  
Into this his office under heaven nothing must intrude. The Pelagian, the jew, the Papist, will find it a matter of greater charge and cost, than our impure nature, or the impossible Law, or our imperfect works can defray and perform. All abilities, congruities, dignities, condignities, welwilling, or our best working can never make us Sons: and when we are Sons, we are thereby heirs not of a first supposed justification alone, but heirs of all that followeth after, even of salvation in heaven: 
The fraction of two justifications is a fond division & a false.  that frappet or fraction of two justifications, and of double inheritances is but a puppet of Papists devising, as if Christ's office should have been to deliver us first that we might be redeemers of ourselves afterward. No no. For we men bring never a farthing to the payment, neither of our first as they call it, nor as we speak to our full and final redemption, and namely to our salvation, to life everlasting, which is 
Rom. 6.23.  the gift of God.  
S. Paul could have made the division if it had been a right division, partly to God, & partly to man, if Christ could have parted stakes in a matter of such importance that brought him being very God from the top of heaven and the bozom of his father, that he might be the only giver, and we but the receivers of our redemption from the Law, and adoption to be Sons.  
6 And because ye are Sons, God hath sent the spirit of his son into your hearts which crieth Abba, Father.  
7 Wherefore thou art no more a servant, but a son: now if a son, than also the heir of God through jesus Christ.  

The working of the trinity in the salvation of man and in the assurance thereof.  In the work of our happy redemption see the gracious goodness of the holy Trinity, by all means working a clear understanding in us, that we may know and acknowledge both what we are, and by whom.  
The father sendeth the spirit, even the spirit? of his son into our hearts. Wherein we see and observe the evident * distinction of the persons, and therein the Scriptures are plain, that the persons are three distinctly. 1. The Father, 2. The Son, 3. The Holy Ghost. 1. The Father who gave his Son & sent his spirit. 2. The Son who gave himself: And 3. whose the spirit is, even the spirit proceeding from the Father and the Son, and these three are one.  
In sense I can distinguish many things that in nature differ not, for example: The ye, the snow, and the water, and yet all these three are of one substance, and of a watery nature. But neither sense nor reason can deal in these cases, it is our Creed. There is a blessed Trinity in a sacred Unity, Quod lego, credo. I read it in Scripture, and therefore believe it in heart, and leave off to reason whereof I cannot, and I may not reason.  
Well. God sent the spirit of his Son into the hearts of us his sons. 
* Sons by nature, and sons by adoption.  So that he is the Son, and we the sons of God; he by nature, and we by adoption through Christ, whereupon the Apostle maketh these collections: If we be sons, and sons of a ripe judgement, out of our nonage and wardship of the Law, farewell all servile fear, nay, because we are sons God hath sent his spirit, which crieth in our hearts that which a carnal heart could never bring forth, Abba Father. And because we are Sons, by consequent we are heirs: but how? Through Christ, Sons through Christ, Heirs through Christ, sealed and settled with that prerogative, and most singular privilege of the holy spirit of Christ.  
The Papist like an Atheist jesteth at the spirit of God, in the sons of God: but what marvel if men laugh at that, they know not what it meaneth? But if they were the children of God, and inheritors of heaven, they might know, that they are not Christ's, who want his spirit, even this crying spirit.  

The certainty of salvation most assured by the spirit of God and other infallible grounds. Heb. 4.  A wavering mind hath a stammering tongue in the case of his salvation. But the spirit of christ crieth, and hath an audible voice in the consciences of Christians. The Ankerite speaketh simperingly & hollowly, as it were with the mouth of death out of his grate, but the spirit openeth and culargeth our hearts, and forceth forth a bold and a free confession, and therein we have access even as God's dear Children unto the throne of grace, and not unto a terrible consistory, or tribunal of fear, but a most gracious Father, and merciful God.  
Alas, alas Popery flieth after butterflies, and beateth the air, and aimeth at uncertainties: alas it knoweth neither the right means, nor the perfect certainty of man's salvation. But (brethren) faith is a sure ground: Hope is an infallible anchor: with God there is no variableness: his promises are all yea and Amen: his spirit doth not speak, but 
* Rom. 8.  cry thus much in our hearts. Neither is it an uncertain sound, or a false alarm, it is the cry of his spirit. I could dilate and I have debated these things in a treatise of Nature and Grace, which you have in you. hands, and therefore I refer you thereunto, where purposely I have refuted their chiefest arguments which either Master Stapleton or Pigghius (both being chief Papists) have brought in this matter, grieving the spirit of God as much as in them lieth, 
The spirit resembled to a seal,  whereby we are sealed unto the day of our redemption, I say whereby we are sealed. For thereby are we sealed, and this seal is set and imprinted on the hearts of Christians.  

To an earnest penny,  The spirit is also called an earnest penny, a perfect assurance of a greater sum, and a full payment, which shallbe discharged in heaven. 
To an inunction.  Likewise it is termed an inunction, the anointing of God, whereby we are inaugurated and destrinated to an infallible inheritance certainly reserved in the hands of a strong keeper against that famous day of our redemption. And therefore they who are Sons, are Heirs, and they who are Heirs shall inherit. So saith, nay so crieth the spirit.  
Papists seek to infirm this faith, to weaken our hope, to call God's promises into question, and with outcries to confound the cry of the spirit. But thou who art the Son of God, in thy bosom, in thy breast, in thy heart thou hast, thou bearest a spirit that defieth, and crieth out upon all doubtfulness and Popish despair.  
In the seventh chapter of Toby, 
Toby. 5  when young Tobyas came to Ecbatane, and after questioning, Raguel had learned that he was old Tobyas his son, Raguel leapt and kissed him, and blessed him, and said unto him: Thou art the son of a good and honest man. If Raguel did this in respect of Tobyas parentage, why do not our adversaries as Raguel did, and what should Toby the Son do in respect of himself, that he was the Son of such a Toby? Yea what, what should he do that feeleth in his faith, and findeth in his soul, that he is the Son, not of a good and honest man, but of the good and loving god? Should he not joy in heart, or should he fear and tremble, and doubt of his estate? But in the former story Raguel was right sorry, and wept when he was informed that old Toby had lost his sight, and was blind. Even so verily, whose heart doth not bleed to see the blindness of our adversaries, that are not only deprived of the light of this comfort, but desire also that no man else may see any more than they do themselves?  
Flesh is frail, Satan is a tempter, sins do terrify us, the law accuseth & accurseth, & popery telleth us there is no certain help nor hope in Christ, except you merit by works: and by what works? Or else you fry in purgatory, or purchase a pardon, or kill a Queen, or betray our country, and this is the only compendious method to be assured of heaven: believe them who list, for faithful subjects, and the Sons of God cannot. Yet is it more than strange that men can trust in villains, more than in God who never deceived any that trusted in him. Trust in God (brethren) 
* johan. 16.33.  Confidite, 
* Mat. 9.2.  confided fili, trust confidently. Build thine house upon the rock, and dwell in safety, and rest in peace. He will not deceive his servants, much less his sons. Thou art his son, thou hast his spirit, the earnest penny, the pawn, the pledge, the inunction, the cry of his spirit.  

A man may talk of honey, that cannot taste the sweetness thereof.  I do not deny many, as the Enthusiast, the Family of love, and their like, may jangle of the spirit, who are not spiritual, may talk of the book of life, whose names were never written in the check and register of Israel. But these proud Cedars and great Oaks, that seem to stand, but stand not indeed, when they fall, their fall willbe great, and the fire durable that such fuel maketh: But he that standeth in Christ, shall stand for ever. He that is engrafted into Christ, shall grow, flourish, and fructify, his leaf, his life shall never fade. He that is once Christ's can never be but Christ's. A wind out of the wilderness may overthrow the house where jobs children were banqueting, but jobs heart was fixed sure, 
* job. 18.15.  Etiamsi occidat, tamen sperabo, If God should kill job, yet would job live in hope and trust in God: no, the gates of hell, and power of sathan cannot prevail against the children of God. Of them whom the Father gave to Christ, he 
joh. 18.9.  lost not any one. judas the lost child, was among the rest, but not of them, and when he fell away, he went into his own place. Wherefore all the time he seemed to be a disciple, and a believer, it was but a seeming and putative supposal either in himself, or unto others. It was but a shooting star, no firm light, a false noise, no true cry of the holy ghost.  

Because the fool thinketh himself wise, and is not: therefore doth not wisdom know that she is wise?  But what then? What concludeth the Papist out of this? Some may seem to stand, to be in Christ, to be God's Sons, to have his spirit, and all in vain. True. What then? Ergo the cry of the spirit is uncertain: Ergo the being and continuing in Christ is not certain. Yea? There is a difference between seeming to be, and being indeed. There is great odds betwixt a flash of a fancy, and a faithful persuasion. But how shall I know whether my conceit be right, whether my under standing be a glimmering light, or a true understanding, whereas a fanciful man may persuade himself as thoroughly as the faithful? As thoroughly? Say not so. Or if so, what then? If the mad man standing on the shore, think all the vessels that come in, and their lading to be his, & be deceived, shall not, cannot therefore the true owners discern their own, and claim their right, because the mad man is deceived? Because the sick persons mouth in his distemperature is out of taste, cannot therefore a man in good health relish his drink & meat? 
joh. 3.  Qui credit, habet vitam. He that believeth hath life, he hath it, he doth not doubt whether he hath it or no. He hath life, life everlasting.  
I grant sometimes even the best children of God, are brought to narrow straits, somewhat stoppeth their cares, they cannot hear, somewhat dulleth their hearts, they cannot understand what the spirit crieth and sealeth unto their hearts at all times alike, and yet they are their Lords, and they cannot perish, and they must not despair.  
David Abeit a man according to Gods own heart, and therefore no doubt a man in whose heart the sport of God was in great measure: yet such is the frailty of our nature, even holy David, and that after he had endured many storms, upheld with the promise that God would place him in the room of his master, yet at the last he fainted, and faied in his infirmity: 
1. Sam. 20.  that there was but a step between him and death, surely one day I shall fall into the hands of Saul. And therefore he fled to Achis, and flattered the very enemy of God. Notwithstanding after all this, reforming his frailty, and coming to himself again, he found that God was faithful, and that his promises were certain, and as constant as the sun, and vuremoveable as mount Zion, and that ever God knoweth best, how long it is best to detain his own upon the tenters.  
No doubt when, like Dalila, a deceitful suggestion, the subtle find, a melancholy humour, infirm flesh, natural imperfections, or forcible considerations what ever have done their worst, jointly all, or severally any of them, when they have learned where lieth our strength, when they have battered our strongest holds, when they have cut off Sampsons' hair, yet this hair will grow again, and his strength return, and that man or woman whom the Lord so trieth is the pure and perfect gold, and so in the end will prove. 
1 Cor. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Only expect we in patience the lords leisure, knowing assuredly that God will make us a forth, and a way amids all temptations. Neither will he suffer his children to be tempted above their measure. David had his Goliath, Samson his Lion to encounter with. God knew the measure of David's courage, and Sampsons' strength. Physicians give the strongest potions to the strongest bodies. And health is most acceptable after the greatest sickness. And the joy of the sick soul is then enlarged, when it returneth after sorrow, and then is the cry of the spirit heard with a quicker sense, when for a while it had not been heard at al. And thus much for the consequent, that because we are sons, we are therefore endued with his spirit, assuring us though not ever alike, 
Rom. 9  that we are his sons, and heirs, because it crieth, and certifieth our hearts, that God through Christ is become our father.  
8 But even then, when ye knew not God, ye did service unto them, which by nature are not Gods.  
9 But now seeing ye know God, yea rather are known of God, how turn ye again unto impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage again?  
10 Ye observe days, and months, and times, and years.  
11 I fear of you least, I have bestowed on you labour in vain.  
The best way of discerning, is ever to compare matters, times, persons, causes, conditions, and circumstances together. Paul taketh this course, and showeth them, 1. What they were, they knew not God etc. 2. What they are, they know God, or rather are known of God etc. 3. And therefore their relapse is strange to the beggarly Elements, and thereupon he feareth their greater danger to ensue.  

The effects of Ignorance.  The condition and state wherein the Galathians lived was in ignorance, and living in ignorance of the living God, they served them, which by nature were no Gods. For certes if they had known the true God, they would have served him.  

joh. 4.  The woman of Samaria if she had known with whom she talked, as Christ requested water of her, so would she have craved of him the waters of eternal life.  

Mat. 25.  The wise Virgins had their entrance with the bride, and have their due commendation, for they were wise. But the foolish virgins though virgins, yet because they were fools and ignorant, reaped the sour fruit of their security, & are reputed thereafter, & were excluded when the bride was entered.  

Ephes. 2.  The Ephesians to whom our Apostle writeth the next Epistle, what were they? How lived they? Read the second chapter. They followed the sway of this sinful world, Satan led the dance, he went before, and they thronged after, their whole conversation was altogether, in the lusts and will of the flesh. Ask ye the reason? They were Aliens from the common wealth of Israel, they were strangers from the covenant of the promise, they were in the same case were these Galathians and all the Gentiles else, they had no hope, and were very Atheists, that is, men without God. Ask ye why they were Atheists, why they hoped not, why they trusted not in God? The answer is easy, and was laid down in the words before: because they were strangers and unacquainted with gods promises, Testimonies and Laws, because they were aliens from the statutes and ordinances of his church and common wealth, because (in one word) they knew not God, therefore they served false Gods, and by name Diana, and cried out like man men, 
Acts. 19  Magna est Diana Ephesiorum: Great is Diana the Gods of the Ephesians.  
Read the thirteenth and the fourteenth Chapters of Wisdom, and you should see it vouched that many inconveniences, specially Idolatry and the service of strange gods and very Idols came in by Ignorance.  
And were men's eyes in their heads, and their sight cleared and enabled, so as to discern but indifferently, it were impossible that the wicked invention, the doctrine of lying, the discipline of vanity, the multitude of Idolatrous services should so prevail, and that men should serve as God, that which is incomparably worse than man, that man made by his creation after the Image of God, should creep to a material cross, gad to a shrine, say, my father, to a piece of wood, yea that a man purposing to sail the Seas should call upon a stock and a rotten Rood, more rotten than the vessel that carrieth him. But ignorance is the mistress, the mother, and the nurse of this devotion, or rather superstition.  

Rom. 4.21.  The Romans because they knew not God, they glorified him not, but became unthankful, vanishing away in their Imaginations. And why? Their foolish hearts were full of dareknesse. And being fools they turned the glory of God into the similitude of innumerable, incredible and corruptible vanities. In this state at the first were the Romans, the Ephesians, the Galathians &c. And all through ignorance.  
I could dilate and be long, and enter disputation with our known and nearest adversaries, because of their introducing and bringing in, because of their maintenance and supportation of intolerable Ignorance and Idolatry. I know they have shifts, and distinctions curiously wrought: but spider's webs cannot hold out wind or weather. 
The worshipping of Images.  The ignorant is ignorant, he knoweth not the difference they vainly make of Douly and Latry, and Hyperdouly, and it is a toy, and greek as we say to the people. And it is greek indeed and that to the English man, that knoweth nothing but his own language. And in his ignorance, he creepeth and croucheth, lifteth up hands and falleth down, and adoreth all the Images in their Temples, and knoweth little (God knoweth) what these sorry proportions and terms mean. I ask you, do you know them? Douly, Latry, Hyperdouly? I know you know them not.  
O learn to know God, and thou will worship God alone, and in such sort as himself hath prescribed. But live in Ignorance, and strait thou rangest inordinately, and servest strange gods even as the children of Israel, when the only God had wrought their strong deliverance, yet sacrificed, and gave the praise thereof even to a Calf that eateth hay.  
And say not, say not brethren that you, you serve not strange gods for all this. The Israelites said they worshipped God when they adored a Calf, you say you worship God, when you fall down before the Image of the father, before the picture of his son or of his Saints: but they worshipped strange gods notwithstanding, and so do you, in that you worship God after a strange manner, which is not Gods-worshippe, but a will-worship, and an idol of your own devising, and that expressly against the scriptures, and all for want of true knowledge and by reason of ignorance.  

The making of Images.  Moses conventing the people of Israel together commandeth on god's behalf on this wise. In the day the Lord spoke unto you out of the mids of the fire in mount Horeb, 
Deut. 4.  you hard a voice, you saw no similitude. Take heed therefore as you love your souls, that ye make no graven Image, no representation of any figure, neither of male, nor female, nor of any creature. These words are clear and plain, and need no commentary.  

Esaie. 40.  The Prophet Esay likewise is as vehement herein as was Moses: all people are but a drop of a bucket full in comparison of the Lord. The woods of Libanus can neither find him fuel for friar, nor beasts for sacrifice. To whom shall men liken so worthy a God? What similitude can set him forth? Shall the Carpenter make him an Image, and the gooldsmith cover it with gilt, or cast it in a frame of silver plates?  
Or because this is overcostly for the poorer sort, what shall the poor man do? Get him into the Forest, and choose out a tree, and cause it to be carved out?  
O know ye nothing? Saith the Prophet. As who would say, they are utterly devoid of understanding, and that it is an extremely ignorant extravagant imagination to deem that any protraiture or imagery of better or base, either matter or fashion can fit and frame out a convement worship of the living and eternal God.  
For hath not the Almighty imparted his pleasure herein, hath he not made a veil betwixt the seat of his glory, and the earth his footstool, betwixt himself, and our sights, that possibly we cannot see & discern him as he is, & therefore must not go about to express him in a dumb & earthly figure as he is not? And to whom wilt thou make him like, whom thou hast not seen? Wilt thou make him like to whom he is not like, and to whom he neither can, neither will be likened?  

A grey headed man is a monument of our mortality, not an expression of the Godhead of the father.  The form of an aged grey headed father with intent to declare his ancientness, because he is the ancient of days, is but a good intent falsely called good. For there is no good intention without the direction of true faith, and a right faith resteth on the foundation and ground of the word of god well known and wisely pondered, and the word of god is full and flat to the contrary, and darest thou upon thine own head make him like an old man, whose years bring age, and whose age bringeth death? 
Good Intentes, School distinctions, secret traditions are the only foundation of images and image-worship.  Any secret tradition added to this intent to bolster it up, is but a bastard slip, and the watering of it with some few fond distinctions may make it show green a wh●le, but the thunder of god's spirit proceeding from the breath of his mouth, will blast and whither it, and finally root it out and confound all such devices so expressly and oppositely set against his manifest precept: Thou shalt not express God in form of male or female, or of any creature.  

God the Son, is no more to be depictured, than God the father.  And farther, as god the father will not be pictured of thee, nor cannot be carved by thee, so will not, neither can god the son be portraited out more than the father, or otherwise than is prescribed. For the son is very god of the same substance with his father.  
It is replied, that as he was man, so may he be pictured. The historical picturing of any thing that may lawfully be pictured, is not the chief point of the quarrel betwixt our adversaries and us, & yet herein we require their wisdoms greatly. But in their ignorance they not only made Images, but in the gross darkness of later times Images have received an Idolatrous worship, and this principally, this is that pernicious Popish error which we most abhor.  

* joh. 5.39.  Search the Scriptures, for they bear witness of Christ, this is a true teaching. But gaze upon his Image, were a doctrinne for Demetrius the silversmith, for Alexander the coppersmith, for Licippus tools, or Apelles pencil.  

Ephes. 4.10. No warrant for Images in the word of God.  Saint Paul intending to show that our Saviour ascending on high, notwithstanding left behind him sufficient woorcke-men and spiritual artisans for the accomplishment of the frame and furniture of his Church, to wit, Prophets, Apostles, Teachers and Pastors, and yet he maketh no mention at all of Painters and Carpenters, of Carvers in wood, and Engravers in stone.  
Also God hath spoken of old sundry both ways and times by urim and Thummim, by visions and dreams, by his holy Prophets: and lastly in person by his son, and still and ever inwardly by his spirit, and outwardly by the ordinary preaching of his word, yea in and to the consciences of natural and wicked men, he hath not left himself without a witness at any time. Among all these means, or any other that I can tell, these sacredimages are not mentioned. If they were so sacred and holy, so requisite as they bear us in hand, it were more than a wonder there should be such silence of them.  

If Christ's personal presence were not requisite, why require they so much the picture of his person?  Concerning the image of Christ's humanity, how can it concern us so much? When himself was personally present, was it not expedient he should departed? And yet is it so necessary that his corporal image must be retained? While he was on the earth, were not his Apostles dull of understanding, slow of belief? Did not Peter deny, Thomas doubt, and all fly and forsake him? And while himself was in place, his image was needless, and when he entered the heavens, he promised the assurance of his spirit, and the assistance of the holy ghost. Of his corporal shape and feature what pattern, I should say, what picture left he, whence nothing is learned though the painter should perform his duty never so well, but only the outward lineaments of his humanity?  

joh. 20.17.  Marry Magdalen was not permitted to touch him after his resurrection. For a fleshly usage since that time much and since his ascension especially is and was much more inconvenient. For we walk by faith, and not by the outward appearance, we serve God in truth and spirit, and blessed is he that believeth, though he see not his flesh, much less the image thereof. The flesh profiteth nothing, neither eaten with teeth, nor seen with eye. Christ careth little for the gazing of the senses, but for the steadfastness of the heart, and so far only for signs external, as they be ordained by himself, expressly to such purposes, as his eternal wisdom hath given out direction.  

D. Clement.  Doctor Clement in Oxford when the Church was supposed to have been on fire, ran to the pix, indeed in the pix were many pictures made on the wafer cakes, yea and these cakes he and all Papists like him think to be very God, the Son of God, and the second person in the blessed Trinity. O gross ignorance, and grievous Idolatry, many cakes, many images, many Christ's, and yet these cakes, these images, 
Baruch 6. ●…  these false Christ's cannot save themselves (Doctor Clement) much less thee out of the fire, as likewise else no image.  
Satan the prince of darkness hath a great drift herein to take the book of Scripture out of men's hands, and to force them to hold up hands and hang down head, before a puppet of clouts, before a titulary image of Christ, and not only of Christ, but of all his creatures, yea the vilest creatures, as Saint Anthony's pig, Saint George's horse, Saint Frances rags have their room and place in the chiefest places of our sacred assemblies.  

There is no point in popery but serveth for gain.  Images make Pilgrimages, Pilgrimages make the pot seethe, and without ignorance there would be no Idolatry, and without Idolatry the Pope's kitchen would be cold, and the living god should be served as he ought and would, and the persons and things which by nature are no gods, should be esteemed accordingly in their own nature, Christians would never relapse to the first follies the Gentiles were borne and trained up in, and the Israelites and jews sometimes for wantonness, and ever for want of good knowledge and true instruction, were tainted with.  
But now seeing ye know God.) 
The comfort of true knowledge.  Once they knew not, now they know; they were in darkness, they are in light. And in this light is life, for in their darkness was death and confusion. And as while Toby lacked his sight, and when Samson had lost his eyes, both were in a comfortless case: so the want of this knowledge of that inward sight of God was the heaviest lot that might befall, and the restitution or graimt of this good understanding was a very heaven of joy. If labour might compass it, the traffic thereof were much better than of silver, goold, even the goold of Ophir.  
The Galathians knew, but the Apostle by way of correcting himself, or else rectifying the sense of that saying, addeth that they were known of God. For our knowledge is as water infused into a vessel, and not as water in the spring where it floweth naturally, and he knoweth not god, whom God knoweth not first, and whom God endueth not with his knowledge. The 7000 that served not Bal that by nature was an Idol and no God, those 7000 served God, but therefore they served him, because he first had 
* King. 19 18.  reserved them unto himself.  
And no man, yea no man (the case is no special case) no man cometh to christ, and to this knowledge of the son, but the father driveth, nay 
* john. 6.44.  draweth him thereunto.  
But now for the Galathians being brought to this pass, that they were well instructed, after all this knowledge (which was a blessing of blessings ensuing upon their former ignorance) any way to relapse again was a passing folly, and perfect shame.  
And to speak directly to the purpose the Apostle prosecuteth, they who were so ignorant, were delivered not only from their ignorance, but also from the prison, the schoole-house, the noneage, and service the jews were detained in, and should they desire to be in case that the jews were before?  
They had the body, and they catch after the shadow, they have Christ, and in Christ, all-sufficiency, and they will have Moses withal. They have the master, and they care for the servant. They have the fish, and they esteem the shell. They were as men of perfect growth, and they long for the swaths and truckles, and beggarly elements of the jewish childhood. Is not this a very childishness?  

The ceremonies at the first were beautiful rites, but being expired are but beggarly Elements, and all their beauty is most perfectly found in Christ whom they signified.  By the way be it noted that Paul calleth the ceremonies once ordained of God, impotent rudiments, and beggarly elements, in deed beautiful at the first when they were instituted, as it were a new garment. But now in continuance as an out worn vesture, torn and tottered, and things out of date. Every thing hath his time. The husk is for the good of the Corn to keep it in the ear, but when it is winoëd, the husk is a beggarly chaff.  
And what need a rich man be a beggar, and a beggar at a beggars door? 
Mat. 9.20.  The woman in the gospel had an issue of blood twelve years together, went to the Physicians, spent her money, and wasted her body, and all but scant to some little purpose: at length she came to Christ the Physician of our souls, and found remedy of her bodily sickness. Whereupon I ask, now, were it not more than a folly being thoroughly recured to recourse to her old unprofitable Physic? To repair to any Gilead, if there be no treacle, no healing gome, no sovereign balm, no helping medicine in Gilead?  
The Apostle for the foresaid respects feareth lest all his former labour with them were but lost. He looked for an 100 fold, for 60 fold, or at least for 30 fold increase, espectally after so good a feed time. But their ceremonious servile observation of days, of the Sabbath, and of months, and years and times, decreased his expectation, & increased his Apostolic care and fear in their behalf.  

What things are abolished in the Saboth, and what remaineth to be observed on our Christian Saboth days.  And here you see fit occasion is offered to treat somewhat of the use of the Sabbath, and holidays, 1. There was a ceremonious use of them, 2. And there remaineth a civil usage and an ecclesiastical order in them among us yet.  
The bond of the ceremony in the Saboth was of a stronger twist to keep in the jews, and they were willed precisely to remember to keep holy the Saboth both in their minds and in the bodies of all that ever was in their housen. The servant, the stranger, and their cattle were not excluded. This rest so determinately set the seventh day, is not so prescribed to us Christians, I say so as to the jews, whose Saboths' had many significations.  

The ceremonious use was various.  1 First, their Saboths' were tokens they should rest with ease in the promised Land. 2. their Saboths' were signs they should rest spiritually with all happiness in the Messiah to come. 3. their Saboths' were figures of eternal felicity in the Land of the living.  
1 First for their rest in the promised Land of Canaan, so many of them entered that rest, as were of a patiented spirit, and with whom God was pleased should enter and possess the land.  
2 As for the blessedness in Christ promised, all the promises have had their accomplishment in him, and in him are they, yea and Amen.  
3 Concerning the fruition of ever lasting bliss, we walk in faith, and live in hope, and not up figures: 
Colos. 2.16.  the kingdom of Christ consisteth not in meats, and drinks, in a new moon, a sabbath or a piece of an holy day. Every day is a feast to a Christian man: every day is Alleluia praise the Lord, and every time is a rest, and a Sabbath unto God, and therefore the Galathians in restraining men to such strict observations did judaize therein, and it was not convenient.  

The civil use is still expedient.  2 The civil use of the Sabbath was to prefix a set rest to men, even to thy servant, yea for the very beast, for God is a gracious God, respecting the basest of his creatures. And continual toil hath no continuance. As the moth breedeth in the garment that is not worn, so the garment is soon worn-out that is ever worn, and where there is no change at al. Wherefore ceremonieus circumstances being taken away, the civil use of the Sabbath standeth in force and effect as before.  

The ecclesiastical use is continual  3 The ecclesiastical use of the Sabbath remaineth also much more with us. For we have but changed the jews Sabbath, which was Saturday, into our Christian Sabbath, which is the lord day, wherein the Lord rose from the death, and which we call Sunday, retaining the name gentility was accustomed to at the first. But that forceth not: for christianity goeth not by names. In truth our Sunday is our Sabbath, and therein albeit a Christian life be a continual Sabbath, and albeit the jewish ceremonies be repealed and canceled as appeire either by our altering the day: notwithstanding because God is the author of order, and because he should not be served uncertainly in our public service, our Sabbath as a set time is wisely set down, and religiously should be observed.  
We read of the Lacedæmonians, that by common exercise and continual endeavour, could dehave and demean themselves very warlickly in the camp, but to use the time of peace they had utterly no skill, as if their hands had been made only to handle their weapons, and themselves born to live and die in the leaguer: semblably many (if yet many) can tell meetly well (I dare not say well) but some can tell rightwell how to trade in the working days: but how the Sabbath and holiday should be holily passed over, all as poor souls scant the thowsanth man knoweth.  
The covetous man hath ever a geob of work to do at Church time: the wanton person chooseth that time for his sins, when others are best occupied: vain men and idle fukes, either house it in the Alehouse, or howl it in the Alley, & pass the time at some inordinate and unlawful disport or other, while the calves of our lips are in sacrifying, while the incense of our praying is a burning, while the minister standeth at the lords table, 
Nehem. 8.4.  while Esdra is in the pulpit reading and expounding the Law of God.  

Private prayers exclude not the church-service.  I know men may pray and read at home, and at what hour they list among their private families. But do you, or dare they contemn the Lords ordinance? There is no ceremonious difference of days: true. Yet principally certain times are fixed to raise up a mount (as it were) or to build up a high tower, whither men may ascend, and many eyes together may look round about, and take a full view of the goodness and benefits of God laid forth and displayed by the interpretation of the Scriptures.  
You say you read at home, and pray at home. If you did, yet is not the congregation to be thus shunned: say so who will, whom I see not usually at Church, I dare say and do vouch, that his so saying is an untru saying. If it be night, it may be thou sleepest, if working day, it may be thou art occupied; if it be holiday, never tell me thou prayest duly at home, that wilt not vouchsafe to step out of doors to join in prayers with the assembly of God's children, and thy fellow brethren.  

Parlour praying, and secret preaching at times of public service.  And of all things, that is a singular pride & niceness that is grown in, to turn the Church-sevice only into parlar praying, and private preaching, even at those times when the congregation is gathered together in public place.  
If Elias were in flight from the face of jezabel, if jonas be cast into the Sea, jeremy into the miry dungeon, or Daniel into the den: in the time of persecution, whether in caves & marshes, or in places wherever, there is no difference of places. Under a juniper tree, on the mountain, in the wilderness, out of the whales belly, in every place pure hands may be held up to that hand that giveth most richly, and casteth no man in the teeth. But still I speak of the Church-prayers, of public places in times of peace, and of set times in public places: and that the Church-minister put in use the practice of his Church vocation then and there especially when it is most. seemly, and where the word itself would be preached and the sacraments ministered.  
That the husband man praise God in the field, the girl at her needle, the maid at her wheel, the weaver at his loom, & every artisan at his trade, or that the father and master of his children and whole household read a chapter distinctly, sing psalms devoutly, pray together heartily at home at entry of their labours and end of their daily work, is an exercise much wanting, & greatly esteemed of God, and comfortable to the soul, and by these good means the very working-days after a sort are turned into a religious continual kind of Saboth unto such.  
But still I missike that sancifull demeanour in some, in not keeping the public Saboth in public fort. The prayer of one godly man is forcible, but virtus unita fortior. God who that heareth one, will hear many, and the prayers of many joined in one make a more forcible entrance to the throne of grace, and there is singular comfort in this conjunction.  
When we eat, or when we drink to satisfy hunger and thirst, it skilleth not: but when similars meet, their meat and drink to them a great deal more good: In the church meetings if men could taste spiritual joy, as well as they can corporal meats in sociable companies, the comparison is unequal. I might enlarge and speak directly. But I fear me I have lost my way, if not my labour and intent herein: therefore to return.  
For you my (good brethren) that seem to keep, and I hope, observe the Sabbath as you should, you who join in prayers with us, who frequent our sermons, partake gods sacraments, who rest from sin unto God the seventh day, make ye also the rest of the week suceable to this beginning.  
For otherwise were it not more than a folly to rest one day in body from labour, & in soul from sin, that the six days following we might run to all excess of riot, & weary ourselves more than before, & as it were resting ourselves, & our horse, a little, to the intent afterward immediately we might ride him & ourselves out of the way with fuller course?  
One day teacheth another: I knew in what meaning the psalmist so speaketh. I use the words to this sense: let one day teach an other, the holiday teach the working day, the sunday the weekdays, the lecture-day those days wherein there is no lecture, 
Luk. 1.75.  that all the days of our life, with Zacharie and Elizabeth, we may serve God in holiness and righteousness, which is the right use of the true Sabbath.  
To speak to the obstinate recusant, I reckon it lost labour: he is obstinate and will not: recusant and absent, and cannot hear me: yet I see no reason in their recusancy, from our Churches, from our Sabbath assemblies. I fear some secret Pad in the straw. I see no reason in the world, nor find any reasonable answer in them, with whom I have reasoned in this behalf, and therefore I fear the more, andyet I fear them not, but fear their dangerous recusancy, most dangerous and damnable unto themselves.  

There is utterly no cause in our church-service of recusancy from Church.  What, I pray you, what should thus withheld them & keep them off? The whole body of our service whereof consisteth it? What one part offendeth them? The Psalms we sing, are the songs of the prophet David, of just Zachary, of the blessed virgin, of godly Simeon, and of other holy men. The lessons are taken out of the old and new Testament, the collects were framed in ancient time, and many of them used afterward even by themselves. The rest of our prayers are requests to God for lawful and necessary uses. 
joh. 8.  So that as our Saviour spoke to the pharisees concerning himself, so may we say of his divine service unto them, Who amongst you can reprove our service & Church Liturgy, of sin, that you should thus shun it? But to let them pass who are rather to be compelled with discipline, than induced by persuasion, I come back again to ourselves.  
I speak even now, against pretences of private and home-praying: there are others which are content to come, but they come by leisure, & they continue at pleasure.  

Coming short 〈◊〉 divine service. Nehem. 1.7.  Our prayers begin (as you know) with an humble, true, lowly, and necessary confession of our sins, the like you read of in the first book of Nehemias: And who that meaneth indeed an amendment of life, & to revert from his oloe ways, & daily to go for ward in newness of life, willingly would slack his presence from such a work? And how can your minister request you as many as be present to say with him, when most be absent? There is a near conjunction in duty between the sacrament of the supper, and the sacrifice of prayer: wherefore let Saint Paul's exhortation prevail in the latter, as in the former. 
1 Cor. 11.33.  When you come together, tarry one for another, that that may verify in truth, that we sing at the entrance of service, Come and let us sing unto the Lord: come, come altogether.  

Tarrying out the whole service.  Now for the continuance to the end, verily god will not be served by halfs, a piece of service is not sufficient, as it were the Dog, at the waters of Nilus, touch and go, lap and away. No. The continuing is as godly as the beginning, 
Nomb. 6.24.  and the blessing in the end is as the blessing of Aaron and his sons, which God commanded: and all the people ever jointly tarried for. And this I noted once unto you, many years since, upon occasion that Saint Luke doth set it expressy down, that albeit Zacharie tarried overlong in the Temple, yet they 
Luk. 1.21.  tarried & expected his coming forth.  
In the days of Popery, ignorance and superstition, when the Priest stood a longer time before an heap of stones, you tarried and stood before the Priest attired like the Priests of Egypt, and you understood him, no more than you understand an humble-bee, a sounding brass, or a tinkling cimbal, or any other uncertain noise. Our service is of a convenient length, our Sermons are not long, we know your capacities. Small viols must be filled by little & little: we teach you precept after precept, line upon line. The jews came every day to the Temple, and tarried long: you come but seldom, and the time of your stay is very short.  
By brethren, give me leave to speak the truth, negligence at first, groweth into a contempt in the end, but wilful transgressions cannot escape an heavy doom. You know and read what became of him that gathered but a few sticks on the Saboth in a high hand.  

1 Sam. 21.6. Mat. 12.1.  Inevitable business, or urgent necessity hath no Law, as appeareth in the extremity of David's taking the showbread, & in our saviours disciples, that gathered & used the ears of corn: but wilful profaneness cannot escape, we are neither jews nor papists that jangle of the Saboth superstitiously they know not what. We are Christians to use our saboths civilly in charity, ecclesiastically with all piety and holiness unto the Lord.  
12 Be ye, as I: for I am even as you. Brethren I beseech you: ye have not hurt me at al.  
13 And you know how through infirmity of the flesh I preached the Gospel at the first.  
14 And the trial of me which was in the flesh ye despised not, neither abhorred, but ye received me as the angel of God [yea even as Christ jesus.  
15 What was then your felicity, for I bear you record, that if it had been possible, you would have plucked out your own eyes and have given them unto me.  
16 Am I become your enemy, because I tell you the truth?  
Paul leaving a little, and yet not leaving the matter, falleth into an Emphatical and vehement personal discourse, 1. Of himself, 2. Of the Galathians, 3. Of the false Apostles. In these verses of himself altogether and of the Galathians, and afterwards incontinently of their seducers. Of himself he showeth 1. What he was, and 2. What he yet is to them-ward.  
At the first he was their preacher, the argument of his preaching was Christ naked upon his cross, not invested with the Law. For he preached unto them the Gospel. The manner of his teaching seemed infirm. 
Paul's preaching after the plainest manner.  For Saint Paul as hath been showed always altogether respecteth his matter, and he that laboureth words and plausible utterance most, most commonly lest conceiveth and worst contriveth what he would desire to utter. And the man is very unwise that more esteemeth the value of a fine mil-sixpences, than of six pence halfpenny of common coin. Paul regarded the substance of his doctrine. Hereof more before. 1. He preached Christ, 2. In infirmity, and 3. Most constantly amids many trials. 
The troubles of Christians are but trials.  Where by the way note that the troubles of the Saints are but trials. And therefore they were the better born and digested with great constancy and patience. And that Paul did neither warp in the Sun, nor shrink in the water, but as gold that melteth, but melteth not away: so he felt his afflictions, yet he fell not under them, but endured his trials whatsoever. Thus was Paul amongst them first.  
Now, what is he now? Is he changen? They were changed, was Paul? Doth the Elm forsake the vine, which would otherwise fall, except it be upheld? The child is slipped out of the cradle wherein it was laid, doth not the Mother and the Nurse run and stoop to take it up?  
This is perfect charity and the principal duty 
Perfect charity omitteth no means to reform men's errors.  especially of the preacher to Love and that continually without interruption, to love beyond the desert, and above the demerits, good or bad of any man, and to give our life for the brethren, either because they are brethren, & that they may continue so, or that they may be brethren, if they be not, and to lose even our life or liberty, which is as be are as life, to win the weak, and so to forego and become all, to save some.  
Paul omitteth none, and continueth all means, neither bands or beauty, foul or fail, neither oil nor vinegar. O ye foolish Galathians, etc. This was a rough speech, this was vinegar. Brethren I beseech you: This is a fair entreaty and a supplying oil. He both weary and singeth with them, and all to imprint a through affection in them toward the truth.  
And in this affection he requesteth them to be as he was, for he was as they were. The request is most reasonable, that they should be as Paul was. For Paul was right, and they were seduced. And yet Paul's reason for that he was as they were, may seem no true cause. For indeed Paul was not as they were. Yet so he saith and argueth For I am as you are.  
The answer is easy and ready. Paul was in kindness to them, as they were to themselves: but in the sincerity of truth Paul requireth they should be as he was, which now they were not. For then what need he desire them to be that they were already? Wherefore in kindness he was as they; in acknowledging the truth, they were once as he, but were not now as once they were, and as now Paul was.  
But lest Paul might he thought to reprove them or thus to request them upon some private quarrel and offence, given or taken, and thereby desirous to intimat that they were out of the way, with a greedy and hasty humour finding fault even where no fault was, under a colourable kindness, he protesteth that they never hurt him. Nay to show their kindness to himward mutually, he also speaketh directly of their persons, how sometimes they were affected toward him, as he was yet unto them.  
And speaking of them, he agniseth 1. How they reverenced his ministry, 2. How they loved his person, and 3. He expostulateth and reproveth them that they were estranged without just occasion.  
First Paul beginneth with their virtues how they loved and reverenced him and embraced the truth, and thereby showeth plainly that he goeth to work, and dealeth with them upon no malice. For they loved him, and he loved them, and for love he was bold to reprove them. 
The affected affecteth most.  And this mutual conceit giveth a good edge to his persuasions.  
For as in an awger or a perser the point doth pierce, yet the handle and the haste helpeth not a little, so in persuading or dissuading, when the matter is (as it were) hatred with love, and handled with a good liking on both parts, it pierseth the better, and thereby taketh an easier forth, force and effect.  
And as in war when it is mollified and softened, first, the print is received with the fairer impression: so when men's minds are least averse, and most well-minded to the speaker, the speech is the deeper imprinted, and soon prevaileth.  
Paul useth this wise way, and first he maketh a Catolog of their reverence, kindness and love.  
They reverenced him as the angel of God: and reason. 
Mal. 2.  For the good minister is the Angel and messenger of the Lord as appeareth in Malachi the second Chapter, and in the Revelation indiverse places: yea they received him as Christ jesus whose messenger Paul was. Neither were they alienated from him beholding his troubles, but rather they took all that befell him as experiences, and arguments and demonstrative proofs of his inflexible constancy.  

The good usage, or abusing of God's ministers God re●…ecteth as ●…one to himself.  And herein they did their duty. For he that contemneth the Embasseter, despiseth the sender of the embacie, as 
* 2. Sam. 10.  Hanan who abused David's messengers, abused David himself. And the ministry is an embacy from Christ jesus, and therefore the Galathians did worthily esteem Paul as Christ jesus, and therein they reverenced not so much Paul as Christ, even as he who receiveth the servant, receiveth the master also. Not because he so receiveth the person of the servant, but rather the function of the service authorized and warranted by the master.  
In this sense as they reverenced and received Paul, and that with an intensive and pasting love, in so much as they would have pulled out their eyes, and have given them unto Paul to have done him good.  

Exod. 32.3.  When the children of Israel gave their ear-rings I say not their ears, but their ear-rings, it was much: the ear is an instrument of an excellent sense, and their ear-rings amongst them were reputed an ornament of the ear, but the eye in respects is better, and to be preferred before the ear: the eye is the guide of the whole body, and the comfort of the life. Compare the eye with the rest parts: thy right foot or hand are necessary members, the one is the supporter and state of thy person: the other the executioner of thy actions: but the eye is the counselor and direction of all thy doings, yet they would give him even their very eyes, thereby signifying that nothing was so near, so dear unto them, as was Paul, as was their preacher, by whom they counted themselves happy, and blessed and verily therein most blessed were they.  
But see the change: their love was as the love of mother or sister, and their minds as the soft war, behold this soft war is now as hard as born. And whom they counted their reverend friend (such is the portion of Preachers) they reckon their greatest enemy.  
The cause is a causeless cause, and that which should be a farther cause of a continual love. Am I become your enemy because I tell you the truth? The sun is offensive to blear-eyed men. But the Galathians were egle-eyed, and cannot brook the light of that truth, they once most delighted in. The mad man hateth no man more than his keeper. The foolishmen despiseth most his careful teacher. The child abideth no man worse than his tutor. 
* Chro. 10.8.  Roboam utterly neglecteth the true and ancient counsellors his father left. Flattering Prophets that speak of cushions to the Elbow, of wine to the taste, and of silk and pleasing things unto the ear. Cur opus est teneras mordaci radere vero auriculas? Preach in generalities, thou art a Preacher for our turn and town: or preach of matters impertinent to men of your own vocation, it liketh you very well also: 
Impertinent vagrant reproof of the absent, is sooner hearkened unto, than are necessary truths or needful applications special to the present auditory.  but when we begin to open your festers, to power vinegar into your wounds by way of special discreet advised application with the best intent to better your hearts, O you cannot abide that. Yet if we power never so much vinegar beside your wounds into vocations divers from yours, and persons which are absent, you say we are bold men, and men of an excellent spirit, as if you would have us to be bold with others, where we are not, and not with you, of whom we have charge. For you wish that we tell the truth, marry not to you. Or if we do, we may take up Saint Paul's complaint and say: We are become your enemies, because we tell you the truth.  
17 They are jealous over you amiss: yea they would exclude you that you should altogether love them.  
18 It is a good thing to love earnestly always in a good thing, and not only when I am present with you.  
In the third place, Paul's personal speech is of the false-Apostles, whom he never nameth, either not voutsaving to name them that were unworthy to live, and therefore not worthy to be named: or else purposely passing over their names in silence, that it might appear to be as it was indeed, no personal grudge on his part.  
Notwithstanding on their side, they sided it out in their rivality or procality, as I may so call it, I mean in their wooing ambitious humour they sought to be in with the Galathians, & to be, & as we say, who but they. 
Things well used being be●… if you il apply them, there is nothing worse.  And to this end were they thus jealous & zealous over the Galathians, that the Galathians again might be enamoured, and in love (as it were) with them and their teaching only.  
Paul is far off from finding fault with Zeal, Love, Care, and earnest Endeavours. All these are good being well used and rightly placed. And it followeth of the contrary that these and the like things are too too bad being ill applied. What smelleth sweeter than the well compounded pommander? But taste of it, it tasteth bitter, and offendeth the taste. Drink wine moderately, it gladdeth thy heart, take it immoderately, it giddieth thy head. Infinite are the parables may be brought in this sense.  

Infinite siur in perfect trifles is a troublesome toy and no good zeal.  Zeal is good wisely used in a good matter, and that continually, and not like a fire of brush, or of a bassin of thorns, where is much crackling and little heat, and that too for a small time. The goodness of the case maketh the goodness of the zeal, and the greatness of the 
* Mat. 23.23.  argument intendeth the force of our labour employed thereupon.  

* jon. 4.9.  jonas the Prophet lamented more his green gourd than he considered the divastation of all Ninive. Pythagoras' thought that the soul of a man was in the life of a bean, and he was as earnest for the one as for the other. It is good to be very earnest in a very good cause, & the false Apostles were in a wrong opinion, and yet perfectly earnest, and what should we be, in a right? My principal note is, that the false Teachers thought if they could keep the Galathians from Paul, they could do well enough, as the Wolf offered peace to the shepherds upon condition the shepherds would yield up their dogs, thinking if that could be compassed, they would deal with the sheep afterward at full pleasure.  
19 My little children of whom I travel in birth again, till Christ be form in you.  
20 And I would I were with you now, that I might change my voice, for I am in doubt of you.  
I observed the Apostles tender kindness, and singular love toward the Galathians, variously set forth as you see, and diversly repeated, & in this place under the name of his children. Little children who are ever cared for of their parents most than, when they they are least, & least able to care for themselves. 
A regular affectio 〈…〉 m●…e affection.  This affection was likeliest to affect them. For a man cannot give to an other, that he hath not himself, and he affecteth soonest, that is thoroughly affected, and it must be alive coal that can kindle the dead coal.  
They were as dear as his children to him, and he was as careful as their mother for them. For he was spiritually with-child of them. He was in travel once and again of them, once was much & again was exceeding love. But the woman would not lose her lost groat, the shepherd his scraied sheep, Paul his former pain and travel. And therefore he traveleth again with them, even till Christ be framed in them.  

One matter receiveth but one f●…e, 〈…〉 according to the qu●… of the 〈…〉  This is a lively pattern of painfulness to be in preachers, to be instant and urgent, & never to give over. But the end of our pains is, to frame christ, to imprint Christ in the hearts of christians. And as no one matter in the same part of the matter receiveth two forms: so where christ is imprinted, he is imprinted alone. For the superinducting of a new form, defaceth the former. And the addition of the Law, abolisheth the Gospel. And as wax and water cannot mix together, so Christ and any thing with Christ cannot meet in the salvation of man, & the impression of Moses dasheth out the inscription of our Saviour, and except the form of Christ, christians have no form at all, and without christ, we are but as the unshapen Embryo, and the unformed creature or matter without his perfection.  
For help herein to repair that form, which was imprinted in them, Paul wisheth he were present with them, and because of his absence, he doubteth the rather of their good recovery.  
In our Church for the Reformation of things amiss, and for the better establishing the reformation in good and great part is made already, God be blessed therefore, & for the means thereof, two learned men have written their minds, somewhat different, but yet for all that, without all doubt, though the one partwind & twist contrary to the other, yet both parts have this mind and purpose, to twist and make a chord, that should keep men in best order.  
But this I can avouch, and do aver by occasion of the text, that the due 
* The residence of the minister a most requisite matter.  presence & residence of the good minister is the preservation of the parish, and the absence of the pastor is the bane of the flock. And if men were endued with Paul's affection to carry the names of the tribes and care of souls on their breast and in their heart, they would wish as Paul did to be present with their charges.  
I know there is a difference betwixt the mere and mixed Non-resident, betwixt a party-care & a plain security. The mere Non-resident is a reckless Creature. 
The distinction of mixed and mere Non-residents excuseth neither.  The mixed Non-resident hath pluralities of livings, and liveth well in his common conversation, and preacheth, happily upon one of them, and keepeth the better house there, where he liveth, by reason of his other livings.  
That such a one keepeth the bigger house, I grant, but that he keepeth the better, if betternes be rightly conceived, I vetterly deny. For that is sincere and good that is not mixed with evil, and he that robbeth one to pay, or to gratify another with fuller measure, is no upright dealer. The husbandman may prune off some bows, that some others may grow the better and the bigger, but the case is diverse, & even like unto the unkind father that will starve some of his children, to feed one of them the fatter: & like the unnatural mother that will kill the rest of her children having many, to make one the greater heir and iollier-fellow.  
It were far better that there were greater regard taken in this behalf. But remedy this, and remedy all: and remedy not this, and I stand in doubt, I fear lest the semynary and seed-men of all evil may prevail farther, than God grant they may. 
Mat. 13.25.  For the enemy ever soweth his tars then most, when the husbandman is asleep, and what will not Satan do in the continual absence of him that should be continually present with his people, and precedent of their doings?  
I fix not the pastor as it were the shellfish to his shell, or like the Monk unto his cell. There may be rare private necessities & public-weal causes of some absence, but the best resolution in such incident circumstances is, that the conscience assuredly know, that God is not mocked with vain excuses whatsoever, nor answered with purchased dispensations upon frivolous, false or cursory pretences.  

Not only the personal presence, but a competency of experienced skill is required in the resident Minister.  Paul wisheth himself present with the Galathians, to the end he might consider of circumstances, that he might change his voice amongst them, that is, that he might accommodate himself and apply remedy, as he should see fittest occasion.  
The physicians counsel is good, but his presence is better, always for prized that the Physician be not only a good bookman, but also a skilful and a cheerful practitioner.  

job. 2.13.  jobs friends when they came to visit him, they sat inconsolably mute and dumb, and when they spoke at last, they went to work upon true principles misconceaved and miserably applied.  
Better such Physicians kept them away from their parishes. 
A learned careful minister is an inestimable jewel.  But the presence of that minister that hath a present dexterity upon all occasions, is a precious jewel, that can speak (like the good Lawyer) to the cause, that can find out the cause of the disease, that can f●…te his plasters, and apply his Physic, that can handle his spiritual instruments, that can divide the word aright, that can break the bread to the household in due season, that knoweth molles aditus & tempora, that knoweth how to tune and temper his doctrine, sweet or sharp, where to cut and where to supple, when to take a d●…t course, and where to use as it were a side- 〈◊〉 by way of parable like to the woman of Thecua, and the Prophet Nathan. 
2 Sam. 24.   
The Popish Sir john, the ignorant curate, the sorry hind, the shame of our calling, & the bane of our Church, that speaketh Asdod or Gibbrich, or any language rather than the Scriptures of God in congruent English, and in distinct hearty manner to our People's capacities, is an unprofitable Sir in the former respects.  
Wherein notwithstanding truly my meaning is not to upbraid any simple, virtuous godly man, that in a competent sufficiency is enabled and doth accordingly his best endeavour, but rather I lay down and leave this note to remember the reader, if he be a learned Minister, that he of all men most carry the bowels of Love toward his parish even next his heart, and that he voutsave them his presence for whom Christ hath died and that in such sort as he may best address himself (because he best can) upon all occasions incident unto his flock, which doubtless are many and of great importance, and that we deal with some particular men sometimes, as Paul wisheth to do here with the Galathians, 
Act. 20.  changing his voice, and as he did at Ephesus, where he admonished them not only in general, but specially every one of them (as occasion served and required) day and night continually, and that with tears in most effectual manner.  
In the old sacrifices, the hear and the tongue were due to the Priest, thereby to intimate unto him, that from the heart sincerely, and with his tongue significantly he was to demean himself, in casrs of conscience, and controversies arising, & in scruples whatsoever, and as matters should he offered, so to minister present remedy, in due sort accordingly, without farther delays. Neither is it sufficient to leave some physic in our parish, and go our way. 
Aug. Epist. 5. Marcellino.  Vindicianus in Austin told his patient, that Vindicianus did not i that himself being the Physician did not minister the Physic, and therefore it would not work. In the administration whereof, many circumstances and various admixtures are required: so in the Physic of the soul, so in the music of the soul, sundry are the receats, and diversely confected, divers are the notes, and much cunning requisite in changing the voice, in speaking soundly to the affected conscience. But of this, this is but a note.  
21 Tell me, ye that will be under the Law, do you not hear the Law?  
Paul wished that he might he with them, wherein is seen the generality of Paul's special care even for the congregation where personally, by reason of his Apostolic office, he could not be still resident. And verily the mind of a godly heart is a register & a notebook to remember him always of more matters than are exposite to the sight, and subject to the sense. We say, out of sight, out of mind, and that the heart ruth not, what the eye seethe not. But it was not so with our Apostle.  
He stood in doubt of them. He wisheth to be with them. And because that could not be, he supplieth that want, as he might, by writing, by reasoning, and earnest expostulating matters to the quick with them.  
Tell me.) Will ye needs be under the Law? Are ye wilful? Do you know what ye do? Do you consider, do you see the ways you take? A wise man's eye is in his head. Have ye not read, nor do ye not hear what is written in the Law? Lay your hand upon your hearts, and your hearts upon God's Law, and speak advisedly, and say sincerely, Tell me, will ye be under the Law? Let us reason a little.  
22 For it is written, that Abraham had two sons, one by a servant, and one by a free woman.  
23 But he was borne of the servant, was borne after the flesh, and he which was of the free woman [was borne] by promise.  
24 By the which things an other thing is meant. For these [mother's] are the two Testaments, the one which is Agar of mount Sina, which gendereth unto bondage.  
25 For Agar of Sina is a inountaine in Arabia, and it answereth to jerusalem which now is, and she is in bondage with her children.  
26 But Jerusalem which is above is free: which is the mother of us all.  

Why the book of Genesis is comprehended in the Law.  You will needs be under the Law: well. It is written in the law that Abraham had two sons, etc.) But where is that written in the law? By the law here is meant the book of Genesis. But why goeth that book under the name of the law? There are many reasons why. 1. It was written by Moses, by whom the Law was conveyed unto men, & who was but a minister of the Law and of things annexed thereunto. 2. Then in the book of Genesis, expressly the Law of circumcision is enacted. Thirdly by sundry ceremonious rites, and typical shadows the people of God are in that book trained, and legally custructed, as namely and in special, by the story of Abraham and his family. Viz. by his two wives. Sara, and Agar, and by his two sons, Isaak and Ishmael.  
In these stories every thing is literally true, yet withal figuratively is exemplified the liberty of the Gospel, and the bondage of the Law: the condition of the jews, and the stare of Christians.  
The mothers of Abraham's children were divers, and therefore the one was free, and the other bond. The manner of their birth was different, and therefore accordingly the one was after the flesh, the other by promise; the one by nature, the other by special grace. Ishmael was naturally borne of young Agar. And Isaac above the course of nature was borne of Sara, even supernaturally and miraculously.  
By these matters are mystically implied the two Testaments, and the one is Isaac, the other is Ishmael. The one is Agar, the other is Sara. 
(Is) for is signified.  Where note as we go: that the word (is) is taken for is signified. And so is it lightly ever in sacramental and mystical matters. By the free and bond Mothers and children are signified and set forth either freedom or bendage. And you must observe by the civil Law touching liberty or bondage, that it is otherwise, than by the common Law of our nation. By the civil Law it is as it is in these exampls: Partus sequetur ventrem: The Child followeth the condition of the Mother. If the Mother be free, so is the fruit of her womb. If the Mother be board, so are her Children also. And bondage and freedom are resembled in these Mothers, and therefore also in their children.  
Now (as if the Apostle should say) Tell me. Compare these cases, and tell me, will ye be Agarenes? Of whether Testament will ye be? Will ye be bond? Will ye be natural? Will ye be fleshly? And will ye be wilful?  

Civil liberty is of an inestimable price, much more spiritual.  In civil respects, what case more heavy than thraldom? What thing more precious than liberty? What? Will ye but the rope about your own necks? Will you like County Egmon in the Low countries make yourselves the bridge to bring in a proud lord, that shall cut your throats, or make ye slaves? Are ye so devoted to your own harm? This is even to loath liberty, and to long to be in Egypt, and in the house of bondage. Doth any wise man but desire to be a child in his swaths, when he is once come to perfect age? Or would the journeyman be a prentice again? Wisheth the Graduate that he were in his A. B. C. Would the delivered person return to his prison? Shall the freeman thirst after his old bondage? Shall Sara's children be so much as nursed of Agar? Tell me, shall these similitudes be verified amongst you?  
This similitude of Sara and Agar our Apostle prosecuteth with an other also of mount Sinai & jerusalem. The Law was given in Sinai, and received in jerusalem. Sinai is in Arabia far from jerusalem, and Zion which God loved.  
Agar is Sinai. (Is) mark again that phrase. Agar which kept such a stur in Abraham's house, is by signification Sinai, where the Law was given in wind, thunder, lightnings, and in much terror. But jerusalem is the Church of God, which could tell how to expound the Law of God in Christ, and how to use for a time the ceremonies, & not everlastingly to enhamber themselves with them, being once delivered from them, by the coming of our Saviour.  
But were not these false Apostles even from jury, that abused these Galathians, glorying in the name & title of Moses and of the Law? And did not jerusalem herself play Agistors & Sinaies' part, pretending the Law and refusing Christ? True, and therefore the Apostle distinguisheth, and showeth that there are two jerusalems', the one which then was, and was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  answerable unto Agar and to Sinai, the other is from above & the mother of us all.  
At the first, the former 
* Jerusalem. diversly taken.  jerusalem of these two was as the second. And many excellent things are spoken of her, but how was she changed from herself? She was not she that once she was, even the epitome, pattern and glory of God's Church: but now her wine is turned into water, her silver into dross, her Temple into a den of thieves, her City into a lodge of murderers, & herself of a mother is become a stepmother, & jerusalem is translated as it were into Arabia, or Sinai out of Arabia is brought into the land of Palestine, & made the very metropolitan City of all judea. And Agar, there hath gotten the upperhand of her Mistress. Wherefore this old jerusalem is not any longer the jerusalem of God, or the natural mother of his people.  
The other jerusalem is described, 1. To be from above. 2. To be free, 3. And so be a mother, indeed the mother of us al.  
That saying of Cyprian is in every man's mouth, that he who hath not the Church for his mother, cannot have God to be his father. It is a good sentence. For he that is not a child of the church, is not the child of God. The whole church is the spouse of God, and every believer is a part of the spouse. And every one, as in some respects, he hath the resemblance of a child: so in some considerations he may receive the name of a mother, according to the proportion of duty, whereunto he is called. For the whole church doth the mother's duty by some of her principal members: as Paul did the mother's part in traveling and being with-child with these Galathians, & yet Paul himself was a child of the universal Church: and he that is not a member of this mystical body, is none of Christ's, the head, nor of GOD the Father of all.  
And God as he is the Father of all things generally by his creation: so more specially he is the father of us his children by regeneration, whereby we are ascited into his Church, and incorporated into the body of his chosen. But this is performed from above, but yet in the lap and womb of the Church, and by the mean of preaching, by the help of sacraments, and such like benefits of motherly care and provision in spiritual manner.  
And as the good mother doth conceive and bear her children, and doth 
* 1 Sam. 1.  nurse them too: so doth the Church nurse her children also: and that with the sincere milk of her two dugs of both the Testaments, I say, sincere, as being neither mingled with water, nor marred with soute, nor burnt to the pan, but 
* 1 Pet. 2.2.  most sincere. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is her part to offer it so: and it is your duties so to receive it so.  
Wanton children and unwise lust after and had rather eat chalk, dirt and baggage, ceremonies, rites, traditions and such like stuff. But these are but false appetites. The true mother and Church will debar her children of such food.  
This our mother is a free woman, no Berta, not bond as Agar was, and such as is the mother, such are all her children. For she is not partialy fond upon some of her children more, than unto some. Such than is the state of God's Church, even a house-ful of Isaakes; Sara & her litle-ones: jerusalem, yea a heavenly jerusalem & her free children. Not that jerusalem, that then was, & now is not, but a free city which was from the beginning, & is from above, & for ever, the mother of us all, the chosen of the father, the elect of God, and the Catholic Church.  
1 The Romish stepdame challengeth these privileges, and layeth claim to this motherhood, 
1. King. 3.22.  even as truly as the harlot before Solomon made title to the other woman's child, when she had stifled her own, and had rather the child should be divided asunder than she would seem to lose her pretended title. And so our mistress of Rome, had rather all christendom should be divided & rend in pieces, than that she should not seem to be that which she is not; the ecumenical and catholic mother of all the world. Yet 1. she is Romish, and how can she be Catholic? 2. She is too too ceremonious: she cannot be free. 3. She holdeth by the visibility of the place, and therefore is not from above, as our mother is, which is most 1. Catholic, 2. and 3. Spiritual.  

The Church of Rome is not the Catholic Church.  1 Will you that I examine this woman's claim a little? The Romish Church is but a particular Church, if yet it be a Church: and if she be a mother, she is a mother in the Church's behalf at Rome, and not the mother of us all. Paul making mention of our general mother, hath not the least reference in the world to Rome at all.  
As Augustine saith, touching the Donatists, that would compass Christ's kingdom within the territory of afric, Ager non est Africa, sed mundus: so we tell the Papists: the field of God's Church is not included, neither in afric, nor Italy, nor in places annexed and tied necessarily to any one place under heaven.  

A local conceit in cases spiritual is a mere fancy.  It is a special error of the wicked to put confidence in places more in some, than in some, & that with great contempt of some places, whom they will not like, or do not love, or cannot fancy.  
The 
* 1. King. 20.23.  Aramites being conquered in the mountains thought, that some special gods were protectors of the mountains.  

* Nomb. 22.41.  Balaack caused Balaam to change his standing twice, as if the effects of blessing and cursing stood only, or rose only out of the places.  
How disdainfully speak our adversaries, as the jews did of Bethleem and Nazareth, so they of Witenberg, Tigurine, and Geneva, and of 
* Brist. Reply to D. Fulke. Pag 120.  Rome so proudly, that any indifferent man may soon discern the spirit of Antichrist, & the tunes of her that sitteth as a Queen and mother of spiritual fornications upon the seven hills, and being but a particular place, challengeth to be the Catholic Church of Jesus Christ, and mother of Christians.  

The motive of Names.  But do not men call the Roman Church the catholic Church? Indeed they call themselves so, as jezabel called herself a Prophetess to teach the truth, being in truth a vile witch to seduce the people, and to make them to commit fornication.  
The minister of Sardi had a name to live, but he was dead. In the Gospel jerusalem is called the holy city then, when she had polluted herself, and became profane.  
Bad names feigned upon men by enemies, prove nothing. And good names show a duty of doing, they prove not the doing of duties. The Roman Church should be catholic & sound in the truth, she cannot be catholcike for direction of the truth in all the world, necessarily she, more than other places. For God that accepteth not persons, accepteth not places. 
Act. 24.14.  If things went by names, Paul should have been an archhereticke, & his enemies should have been the friends of truth.  
Our 
* To the reader. Robert Points in his Testimony of the Real presence.  Countryman Robert Points thinking this motive of names able to move mountains, and desirous to have themselves fairly cleped and us skornfully by a name reproached, and specially for that we are commonly called Protestants, either wilfully or witlessly abuseth & corrupteth the words of Scriptures to his foolish purpose, and saith: 
* 2 Par. 24.  Quos protestantes illi audire nolebant. In the 2. of Chronicles the PROTESTANTS, forsooth, would not hear the prophets which God sent unto them. In which few words (saith Master points) the malice of our chief Protestants of our days is manifestly prophesied of, and plainly described. And this he voucheth to be an admonishment both in name, and conditions expressly of their (the Protestants) extreme malice and stubbornness.  
Of such motives I doubt not, ye have good store, as 
* The displaying of Protestants in prol. P. 2.  Miles Haggard Queen Mary's hosier, bodged up to your hands. But I had thought that the name of Protestants had not been so ancient, and we guess the books of Chronicles were not written in Latin so expressly to hit upon the name of Protestants, and we take that the matter you allege, is a flat story of the present fact, & not a foreprophesying of a future event. And we tell you, and by occasion of your falsifying (master Points) we tell the world you have told a tale of a tub, of the man in the Moon, and of Protestants of your own making.  

How and when the Name of Protestants came first up.  May it please you (brethren) to bear with me, and in a word I shall show you both why we are named Protestants, and what the name of Protestants meaneth in that place of the scripture. For Master Points is quite beside the Text.  
In the year of our Lord 
* Sleid. Com. lib. 6.  1529, after sundry debateings precedent for the reformation of things amiss, and some agreement accorded upon in that respect, yet it was put in the head of the Emperor how to devise for a contrary course to be taken in a meeting at Spiers. Whereupon the Princes of Germany were constrained to frame, & did frame out their lawful Protestation. A thing usual and known in every common court to protest against the iniquity or nullity of proceeding. So did these Peers, Princes & Nobles of Germany & others associating themselves in so just a cause concerning the honour of God and glory of his name. Whereupon the name of Protesting and Protestants was not unwillingly accepted of all who misliked disorders. And so it became a common appellation unto this day. And this is the true original, or short and plain narration to the demand and motive for the name of Protestants.  
Now for the allegation of Points his Scripture (and so may I call it, for the scripture itself is to another sense) and if his grammar would serve him but to construe the words, he would soon have seen his palpable error.  
Verily, the meaning is that God sent his Prophets, and his Prophets went and protesteth the wrath of God, but there were (not Protestant's) but there were that would not give ear to the protestations of the Prophets, quos Protestants, illi audire nolebant. There were, that would not hear the Protestants, and these Protestants were Gods Prophets. 
Religion goeth not by Names.  And hence if we would trifle in names, we might make a fair show by the name whence foolishly he seeketh our utter shame. But it is too vain a labour to argue of names good or bad, the one way or the other.  
But back again to our purpose, what ever we are called by you or otherwise, are you called the catholic Church? Who calleth you so? Yourselves. We do not. But suppose you were so called. Things go not by names. For then, as the countryman saith, we should have no Woodhens, for all the birds of that kind are named and called Woodcocks. And were he not then a proper wise man, that would ground his reason upon common speech? This were good for your Popes, who having ill favoured faces, and wriemouthes, and worse manners, and yet when they can get and clammer up into the Papacy, they change their names into words of flattering signification.  
But you see names are not forcible proofs, neither against others, nor for themselves, either for the goodness of their very Popes, or for the catholicness and Motherdome of their Church.  

The Rhomish dame is too ceremonious to be the free Mother.  2 Secondly as the Roman Church being at the most, when she was best, but a Church, and therefore not the Catholic whole Church, so Rome as she is now, she is too servile a dame to be the Mother, of those who are free, and freed in christ. She is too Ceremonious, too Slavish, too Peevish in her Ceremonies, and God which hath abolished his own rites, must needs abhor her trinkets which seem to some fair, and greatly adorning, and gratifying all, like the ivy about the Tree, which in the end will be the death of the tree it embraceth.  
What are her Duckings, Beckings, Fisking up and down, apish Illusions, infinite, endless, and purposelesse Observations, with terror of Conscience, and trouble of mind, only occupied and set on work with frivolous will-worships, and fond conceits in every thing to draw men from a solid and sound understanding of the substantial points of true devotion? 
Col. 2.  Touch not, Taste not, Handle not, Eat not, Mary not now, but when we appoint; not you, but you whom we permit, and all upon pain of damnation & peril of salvation, in as many as miss the heavenly hests of holy Rome. Is this the spirit of Christ, pacifying our minds, or rather entangling our souls with so many windlaces?  
The true worshippers 
john. 4.23.  worship in spirit and truth. And what spirit is there in these and these like toys? There is no substance, no truth, no grain, but all chaff in these ears, in these fillyfollies. 
Reply to D.F. Pag. 119.  No marvel if Bristol require in Christians not the spirit of truth, but the spirit of obedience: but of what Obedience? To what? And whom? If men were but meanly directed by the truth, it were impossible they should so obediently delve and dig, and so grovelingly serve in the mines and mysteries of slavery itself. Wherefore because Rome is not Catholic, because Rome is too too bespanged and set about with Ceremonies unfruitfully, therefore she is none of our Mother, nor we her children.  
3 The Catholic Church is not locally tied to any territory. 
The motive of the visibility of the Church.  Both for the consideration of Catholicisme, and also for that she descendeth FROM ABOVE, and is by grace, and holdeth not of any place, and looketh upward, and seeketh those things which are above, and setteth her affections on heavenly things.  
There is much ado about the VISIBILITY of the Catholic Church. May I tarry you now in sifting somewhat more that question a while? Paul describeth the Church to be from above, spiritually, by special favour, and reflecting again upward in inward heartiness and requisite duties.  
Our adversaries seek her on earth, and require her to be liable to the eye, and locally visible, and that in Rome as Jerusalem was in jury, where God for a time was best known.  
We speak of the catholic Church 
* The Catholic Church property taken, what it meaneth.  which is the society or company of all the Saints of God, of all times and places, the whole body whereof cannot be seen, nay the means whereby any part of the Church is made a part and continueth a part thereof, is secret, inward, and invisible: and the certainty thereof is an article of faith, and not object of the eye sight. Credo Ecclesiam, not Video Ecclesiam. I believe that God hath a chosen Church, and that the Lord knoweth who are his, though I discern it not by sense. For the glory of the King's Daughter is from above, and it doth not, but shall appear to every one who be who.  

Visibility is not of the Nature, but of the duty of the Church.  Wherefore visibleness to be seen is not necessarily of the nature of Gods chosen. Notwithstanding men being chosen of God, and coapted into the number of his Saints, of duty must not conceal what they are, but publicly, openly and in a visible order every man according to the proportion of his calling is to keep and retain a seen and a sightly exercise of his profession.  
And yet times in places may go so hard, that a man might seek and not find an evident face of true professors in public manner, 
The complaint of Elias discussed and urged.  as in the days of Elias, when he complained that he was left alone for aught he knew. Wherein I note that Elias knew not of any more, if you will, of no more Prophets: for what if we grant to that our adversaries sorry cavillation, that Elias was left a Prophet alone. What? As he knew no more prophets beside himself, so he was hid from the sight of others, and no man knew what was become of this Prophet. Then was the Church left without a Prophet to see too, and where was then the form of a Church visible, keeping her outward orders in apparent aspectable show?  
Master 
* Stapl. de doct. Prin. l. 2. c. 13.  Stapleton and the rest shift in this case, but shifts will not serve. They except, that if it might be thus in the kingdom of Israel, yet the Church was visible enough in the tribe of judah. This is but a poor shift. For Israel was not so bad sometimes, as judah, and judah no better than Israel. And even in the days of Aza much about these times, 
2. Chron. 15.2  when Aza came to the crown of judah, Azariah telleth the King, that if God be sought after, he will be found; but if he be forsaken, he will forsake even judah too.  
And when Elias fled out of Israel, he fled not to judah, as knowing whither to go, and where to join himself in the society of a visible Church, but passing by the confines of judah, he left his man in 
* 2 King. 19.3  Beersheba, and himself fled into the wilderness, and there complaineth, that he was left alone.  
And lest this complaint may seem only to be the affection of a watery eye, and of a troubled mind that could not discern that which might be discerned, and so not to be stood upon by us, that so much allege it in this cause, observe that God in answer to Elias told him that he had reserved 7000 to himself, and our adversaries to show that Elias complaint was imperfect and untrue, they urge this answer of the 7000 reserved: but can they mark withal, that God saith, he had reserved them to himself, not in the sight or to the view of Elias? For Elias lied not, but God kept them to the secret knowledge of himself.  
And can they yet farther mark for an unanswerable answer to their oft 
* Saunder. visib. monarch. Pag. 207.  replied and 
* & P. 295.  multiplied triumphing cavillation, that when we (no doubt) unduly force this ensamble for the invisibleness of the Church, yet ever this (they say) was but matter that touched Israel, and the ten tribes, but judah and the whole Church it did not concern, I say, can they mark that the 
* Rom. 11.4.  holy Apostle Saint Paul useth this very ensample to the very same purpose that we do?  
For the jews seeking their own righteousness, miss of God's righteousness: and though they heard the Gospel, yet they gainsaid it, and were a disobedient people, and therefore God refused them, who at first refused him.  
Whereupon the Apostle questioneth in effect thus as I take it: Did God reject his people? And were they rejected? And were the people that once were his people, now no more his people?  
His people and his Church, in sense and signification is all one. If God had no people, he had no Church. But he had rejected and cast off that his people, where was then his Church.  
The Apostle answereth himself one way for the future time by receiving in of the Gentiles, and another way for the present time, that albeit the jews were cast off, yet God had a Church. What, a visible Church? No, but he had a remnant, and that remnant, where ever it was, was his Church, and that Church was secret, seen and discerned only of God, and this Church and remnant was exemplified (saith Paul) by those secret 7000 reserved by God invisibly, as in the days of Elias, so was the state of the Church thus invisible, and so showed and expounded to be by the Apostle and by this very example of Elias time. What say ye? Is it not so?  
Questionless our adversaries see as much as we tell them, but every man must fetch his light at their candle, 
Rome's visibility is but a sightly mart of Religion.  and therefore their light must needs be a blazing star, and their Church not only a visible Church, but a visible Monarchy withal.  
And they seeing that God is less bound to them than to judah and Jerusalem, and that if jerusalem might be eclipsed, much more might Rome, and therefore they say that the Church in Israel was invisible, but not in judah.  
But why is God more linked to Rome than to Israel? Well, Israel by their own confession might, and did lose her beauty, and Paul allegeth that for the secrecy of the whole church reserved to the sight of God, and not unto the eyes of Elias.  
And all the Scripture is plain that judah did sometime justify her Sister Israel in sinning more excessively, than did she, and that God was not bound to keep either the one or the other in his visible service whether he would or no.  
Of all the places where God hath been chiefly worshipped, principally in Scripture are named three: Bethel, Silo, Zion. A word of every of these.  

Bethel.  Bethel is by interpretation the house of God, and Bethel was the gate of heaven, and in Bethel was the ladder whereby the very Angels ascended and descended from God up and down, notwithstanding even in Bethel jeroboam set up the goolden calf. The matter was goold, the charge great, the intent fair, but the calf was an idol, the intent was irregular, beside and against God's word, 
Hos. 10.8.  and so Beth-el became to be Beth-auen, and of the house of god was made the house of iniquity, and the ladder of dissension into hell itself.  

Silo.  Concerning Silo, joshua placed the ark there, where it remained 300. years: but sundry enormities arising, and when Hely once suffered his youthful sons to roam at riot to the great reproach and shame of God's sacrifices, what ensued? His sons were slain, the ark was taken, Hely broke his neck, the place was a desolate place. For the Lord forsook his habitation in Silo where he dwelled among men, 
Psal. 78.  he refused the tents of joseph, and his seat in Silo.  

Zion.  Touching mount Zion and juda, God indeed more singularly chose him a seat there, because he had a favour thereunto, he loved it, and therefore he chose it.  
David provided brass, iron, stone, wood, and timber, David defrayed silver, and much gold, toward the fabric of a place for God, but David a man much according to Gods own heart, yet David was not the man that should make out and perfect that frame.  
But Solomon by name, the Prince of peace, and the man of rest, expressly in the word of God unto David was the wise man that was appointed to this work.  
And when the temple was built, the Lord most gloriously appeareth to Solomon, & with his presence sanctified the holy place, and spoke unto Solomon on this wise: I have heard thy Prayers: I have hallowed thy house, which thou hast built to put my name in it for ever, & my heart & mine eyes shallbe there continually.  

Jerusalem,  Yea to say generally of the whole city, many glorious and excellent things are spoken of thee o jerusalem. The Prophets taught in thee, the offspring of David reigned over thee, the forefathers of blessed memory, and lineage of believing Abraham were thy citizens, all the godly sacrificed there, and the sacrifices were commanded of God, and continued from Moses time.  
No privilege of any value, nor promise of good things was any way defective, or wanting to that place, whereunto no place was comparable under heaven, it being the very pledge of heaven itself, and the only place where the God of heaven delighted most.  
But lo, the offspring of the first man Adam, who when he was in honour was as a beast, & fell from his innocency, and became a fool, and was disobedient, and therefore was turned out of paradise, and the earth for his sake cursed, that was made good a little before, lo I say the children of Adam, and Sons of a sinful Parent, even the inhabitants of jerusalem become like their first father, and abusing the Lords kindner, they suppose that the Lord was inlove with the walls of their City and Temple, and sitting securely under the summer bower of this conceit, though they committed Robberies, Murders, Adulteries, Idolatries, worse than Egypt, though their Prophets taught lies, and their dery children gathered sticks, and their women kneaded dough to make cakes to sacrifice to the Queen of heaven, yet they thought that they, the spouse, they could not be divorced, he would not pluck off that precious ring from his finger, suffer the girdle of his looms to rot, tread his own crown under his feet, abhor his inheritance, forsake Jerusalem, plough up Zion, and refuse the Temple.  
He could not, or he would not. No? The Prophets forewarn the contrary, 
jerem. 26.  and namely jeremy, that except they repent, that god would turn their blessings into cursings, & make that blessed city (otherwise being the praise of the world) the extremest curse, and the very shame of nations.  
The jews could not believe it, but the jews felt it in the end, and feel it to this day, and eversince the two she bears Titus & Vespasian ruinated their city, famished their people, wasted their land, and made havoc of all, they are a vagabond nation in the eyes of all the world.  
This is an undeniable verity. And that which fully fell upon them at the length, fell upon them as well for their former as their latter sins in forsaking their Lord, in polluting his Temple, in defiling the priesthood, in killing the prophets, in one word, in divorcing themselves from God, and in breaking themselves from the stock of the natural olive, whereinto they were engrafted, & so of a people became men that were not God's people, and of a church became no church, much less the visible Church of the living God, and yet God still had a remnant, but this silly secret remnant proveth not the visibility we dispute of.  
Wherefore when no shifting can possibly put off the evidence whereby we show, that the show of the Church is not ever in sight, and that the clamorous cries, 
jerem. 4.  o the Temple, the Temple are lying words, and will not serve their turn, and that the true Church may be eclipsed, as in the days of Elias, expressly, 1. By the prophet's deposition, I am left alone, 2. By the answer of God, I have reserved 7000. To myself. 3. And by the exposition of Paul: that the church was brought to be a secret remainder; when nothing will help indeed, though Sanders set a fair face, and a big look upon the matter, yet he, master Stapleton, Eisingrinius & the rest that have dealt in this argument, are fain to come to this point, that albeit the case might be so with jerusalem, & was with her in the end, yet since the propagation of the Gospel it cannot be so with Rome, and Rome cannot, she cannot be removed, she cannot, not cannot in congruence of her own dewry, or likelihood in opinion conceived once of her, but possibly she cannot be divorced at al.  
Let us hear one of their own beasts bray out such bold sounds in his own voice. Bristol in his reply, or rather in his fumbling confsed to D. Fulk hath these words: 
Brist. reply Cap. 8. Par. 2.  The synagogue with her Jerusalem might be and should be divorced. But the Church of Christ with her Jerusalem (which is Rome if you have any sight in the Acts of the Apostles) should never, nor never might, nor may be divorced.  
For our insight in the Acts I have said sufficiently before. 
Supra. Pag. 70.  And against the church of Christ we have no quarrel. But the jews might be divorced, we take your confession and it is true. Yet you oppose the church of Christ to the condition of the jews. We tell you, though the extern face of the jews be gone, yet in Christ there is neither jew nor Gentil, and as most notoriously the nation of the jews fell away, and the Gentiles were received into their room, so yet when they were received, they were accepted, not as it were another jewry, and that to the end that locally God might be served among the Gentiles with a new erection of an other Jerusalem which should be Rome. No. Rome is too 
* Psal. 2  narrow a room for the church of God, neither will God be so locally worshipped as when he was only known in that one corner of his own choice.  
I cannot tell what to say to these fellows. 
Rome hath no more promises than the borrow of Abington.  The jews were beguiled, but the romanists are be witched. The jews might seem to have more cause, but verily she was less presumptuous, than are these Romish lovers. jerusalem had many promises: Rome hath not one, no, no one more she than the least borrow, village, or hamlet amongst the Gentiles. Rome is praised in her youth I grant, yet no otherwise than other 
* 1 Thes. 1.8.  churches, but that Rome that was, is not the Rome that now is. She was a chaste virgin while she was young, but her old bones now are rotten and putrefied with innumerable fornications, and her praises in her highest honour were never comparable to hierusalem's estimation. Why? Peter taught in Rome. What then? Christ taught in Jerusalem. But Peter was martyred in Rome. And what of that? Christ suffered at Jerusalem. And I take it the death of either is rather is the shame, than the praise of the places. But where, in what one place not only in the Acts, but in any place in all the Scripture is Rome termed the Jerusalem of the Church? Or why is god bound to a visible Church now made up of the Gentiles more than he was to the jews? for to speak of Peter's rotten chair at Rome, is a roaming vagrant imagination.  
Nay, are not the promises of God made with the same covenants of duty, and with the same conditions and provisoes of forsiting our estate, like as did the jews, if we shall do, as they did?  

The ensamples of the old Testament are warnings under the new.  If God forsake Bethel, is that nothing to Silo? Or if God forsook Bethel and Silo, is that to be neglected of Jerusalem? Or if Jerusalem, Zion, Silo, and Bethel be all forsaken, is this not to be regarded of the Gentiles? Cannot, shall not, may not, the church made up of Gentiles with her Jerusalem, which is (pardy) Rome, be divorced? May she not, can she not, shall she not be divorced?  
If Sem should be thrust out, and japhet admitted, were this no instruction to japhet? Or why are the 
* 1 Cor. 10.  ensamples of former times written? Or is God the God of the jew and the God of Israel to take vengeance where they sinned, and not on the Gentiles? Or broke he off the natural Olive, and will he spare the wild? And to whom by name were these last words written? Were they not written to the Church at Rome, 
Rom. 11.  where she stood in case then to be broken off, which is a word equivalent and of like meaning to the word of divorced?  
I grant she may cry out the Church, the Church, the visible Church, the Mother-Church, and yet the Romish papacy is but a lying strumpet, and a hard stepdame to the true members of the Church of Christ, and this is the mystery of iniquity sitting in the Church, or as Saint Austin saith: 
Aug. de civit. Dei lib. 20. c. 19  In templum Dei, for and in steed of the church, and is not the Church, but an Antichristian company, so that the visible brag and show of the Church is not the Church, and that 1. Is one point in this question, and 2. The other point was that God is not bound to a visibility at all, and for both points we have showed sufficiently. For for that of the invisible case of the Church, the complaint of Elias is pregnant, and then that numbers bearing the name of the Church, and bragging of the Temple, are but liars, is proved by the Prophets and Scriptures to have been exemplified even in the best places, and whereof in special Rome hath a fair warning by the Apostle to the Romans.  
We do not deny, but profess and thank God therefore, that hitherto since the ascension of our Saviour, 
Mat. 15.  the little mustered seed hath grown to that height, that the little birds have made their nests therein, but the puttock, the kite, and birds of cruel kind have come to their nests, and dealt hardly with the small foul, yea they have taken their places, and their own possession, and that under fair pretences no doubt. And the Church and kingdom of God, being of condition as the waters of Siloe at the foot of Zion, running softly, she maketh small noise, when she receiveth great injury, yea even when the Scote & Otter have taken up their lodging in her tree.  
For if we revolve such stories of ancient time as but scriveners and writers could afford us when printers were not, and while no enemies wanted, yet shall we find that the spawn of heresies was infinite, and to this day we see the number of infidels are without number, & alas what discerning could there be of some one grain, or two in comparison amongst so much chaff?  
At such seasons, when the whole church, as the Church of Sardy, had defiled her clothes, 
Revel. 3.  that is to say, that outside, and outward sight and show of herself, might not Bertram in Germany, Hus in Bohemia, Savonarola in Italy, Wicleve in England, Armochane in Ireland take up almost even Elias complaint, that they were left alone? And this was an old course of most ancient time, to see the church brought to a narrow strait and a low ebb.  
In the days of Noah but eight persons were left when the find came. In the time of Lot he alone and a few of his were saved when whole five cities were destroyed, and as Elias complained that he was alone, so Micheas stood post alone against four hundred, who were called Prophets, as well as he: and if then, as many times else, a man should have be-taken himself to the more visible number, should he have done well?  
But you say in the new Testament, ever join to the most that profess the name of Christianity, and you cannot miss.  
In deed, I know that the 
* The motive of multitudes.  Motive of multitudes and generalities is linked in with the demand of the visibleness of the Church. For ever the more, the more visible. And you think you have the greater number, and the mator part, yet how long you shall keep them, God knoweth, but therefore you argue, that the truth should be overborne with the number of your voices, and the visibleness of your glory, because your pomp is great, and your number many, and the waters innumetable where the whore sitteth.  
Give me leave a little, and pardon mine unaccustomed length in these quarrels of great importance: for as I wish to open the very truth, so would I not willingly pretermit their pretences of truth for maintenance of error.  
While they run alone, they are ever foremost, and when they buzz into your ears, and you hear no man but them, what marvel if they seduce them that are ready to be miss?  

Actius the Poet.  When Actius an old Poet played on the stage, he pleased every man very well, when he pleaded at the bar, he never got cause, and being demanded the cause thereof, his answer was, that on the stage, he made every man's part, and no man spoke, but what he delivered them first, and gave to every one his cue, as himself thought best: but saith he, in the pleading place, I cannot carry it so away. Mine adversary replieth, opposeth, answereth, and sifteth matters so, that I cannot bolster up a had cause as I would, but it will be controlled.  
I need not apply: our adversaries when they plead alone, they please fond recusants: when they plead in writing, it will not prosper, as in the present question. For though the name of the church be honourable, yet when the spiritual nature thereof is inquired after, when it is known what is meant by her Motherhoode, to what conditions she is hound, and to what straits she hath been brought and may be again, than our adversaries cannot tell whither to turn them, to prove a visible ioylity necessary ever in determinate places.  
At length with much ado, being forced to forsake the practice of the old Testament, they fly as you have hard to the promises of the new Testament, and finding none for Rome directly (notwithstanding Bristows brag) they claim the promises generally made to the Gentiles full fond for Rome, being but a particular member, and infer that under the new Testament the number of the professors shall be more, and therefore more visible, and that most and ever in Rome. That they shall be more, they prove by the next verse we mean to proceed in, which we will take along with us and so go on.  
27 For it is written, Rejoice thou barren that bearest no children, break forth and cry thou that travelest not. For the desolate hath many more children, than she which hath an husband.  
First before we treat any farther the question, consider the text a while to our own comforts. In the first of Samuel, Anna the mother of Samuel, had a loving husband, 
1 Sam. 1.  but a long time she endured the reproach of barrenness, and her sorrow was thereby greatly increased, and her soul grieved.  
But in the end God respected her, and made grant to her petition, and gave her a son according to her earnest desire, and thereupon she broke forth, and said that her heart rejoiced, her horn was exalted, and her mouth enlarged.  

The calling of the Gentiles a most comfortable doctrine.  This case was a private case, but the case and state of us Gentiles was a general matter, and jewry was sometime the fruitful mother, and as Anna, so were the Gentiles the barren woman, and that without an husband, but at length Gentilism now altered from Gentilism, and ascited into favour, and accepted of God through his grace, the Lord opening her womb, this barren woman hath been a fruitfuller mother than she that bore many, in so much that sundry places every way most unlikeliest for any fruit at all, much less for plenty in great abundance, hath borne a greater harvest than grounds in sight more batsome, and of greatest likelihood.  
And here (dearlibeloved) let us never forget the days of our calling, and the times of our happiness, and the infinite goodness of our God, who hath passed from his old own people, and hath gone over many and mightier nations than the kingdoms of England, Scotland, Denmarcke, Sueveland and other like cold countries, & hath caused their corck to sink, and our iron to swim, and hath powered his dew even as well beside the fleece, as upon the fat fell, and hath made our bitter waters as sweet as the sweetest, and hath effected that the very barbarous outplaces of the world are become as fertile and as fruitful for truth and godliness as many nations else far richer and likelier in the eyes of man. And this is the common joy of the Gentiles in general, but nothing special or proper to Rome and Italy. But doth not this general blessing prove a generality of multitudes, & do not multitudes prove a visibility & an ocular, & an eye demonstration of a Church? 
The motives of multitudes and of the Church's visibility jointly handled with due answer to their chiefest cavils.  Now for the nature of multitudes must be spoken, as likewise of the visibility of the Church, as being a question winding in itself continually in the same debate. Every church and congregation (for there is not an hears-bredth difference in the two words) whether it be made up of the godly, or compacted of the malignant, it consists necessarily of a number, & every number, though some number be a greater multitude than some, yet every number is a multitude, so that without a multitude, no church, no congregation good or bad can possibly be. And therefore it is a forest of folly when controversy is of the church, to devolve all to one sole man, holding in pretence but from Peter as from one man. Notwithstanding albeit a church is a multitude congregated, and so may be visible, yet simply a multitude being gathered in most visible manner doth not evidently argue the goodness of the multitude, or that it therefore is the visible Church of God. Mark.  
The church of God is a chosen people called out of the world, called by God, constituted in the covenant, and professing the faith. These whether they be 1. More, 2. Or few, 3. Or of equal number, so they be a number, it skilleth not.  
1 A little before the deluge and drowning of the old world there were more had than good, for all flesh had corrupted his ways. 
Gen. 6.   
2 But in the Ark afterwards there were more good than bad: only Cham was perfectly nought, and in the rest, though a small company, consisted the Church of God.  
3 Under the parable of the 10. virgins in the Gospel the number is even, so many and so many, five wise, and five foolish virgins.  
Wherefore either the plurality or paucity or parity of numbers, the morenes (as I may so speak) the fewness, or the evenness in numbering is no true note, no sure argument, demand, or motive, any way to weigh down the matter. Nay rather if we shall go to numbering the professors by tale, & not to pondering the truth of professions, we shall make a fair hand in God's matters.  
In the cause of married priests 
* Soz. lib. 1. c. 23  Paphnutius being but one, was against a whole council, and prevailed with them.  
Against the heresy of Arianisme, while Liberius stood, he stood in a manner alone, and he 
* Theod. L. 2. c. 16  alone defended Athanasius, and where Constantius objected to Liberius that he an odd man, and only alone, the least part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it were) upon a singularity he by that means disturbed the quiet peace of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liberius answered him well, and if he could have kept himself answerable to his answer, it had been better, but he answered well, videlicet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the word of faith was not of right to be diminished or lessened in credit because of his alonens in the cause. For (saith he) even of old, there were but three alone, that withstood the king's edict, meaning nabuchodonosor's commandment, which the three children would not yield unto.  
In which story, I plainly not the 
* Universality of error. Vide Pigg. Hier. lib. 1. cap. 6.  universality of the error, without all controversy almost all the Bishops not only of the East, but also of the West whether by force or by fraud relented and consented thereunto, yea even Liberius himself; was brought to that bent as I have showed before. And I ask, first the faith was in Liberius alone, and when he yielded, where and in whom was it then to see to? and now can you think that it is good going ever with the most? And that the most must needs be best? And that it cannot choose but be so, at the least under the new testament?  
You see it far otherwise in this very ensample 
The Pope refuseth the motive of multitudes.  & that Liberius for answer to Constantius motive of multitudes replieth that his loneness marred not the cause, & for comfort thereof he respecteth the story of old of the three children who were left alone, not denying, but comparing time with time said that if it might be with the church now, as it hath been with her of old time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But you call us to our text: the barren woman hath more children than she that bore many. This text toucheth: doth it not? If she have more than many, belike, she hath very many.  
Compare the number of believers that were in jewry, and the numbers in Christendom, and questionless the calling of the Gentiles surpasseth innumerably. Yet this maketh nothing for set numbers in a visible form here in this, or that place ever.  

The greater part is not necesarily the better for goodness is not made of quantities.  And compare the whole world and the church together, and as the Church is better than the world, so worldly men are more than are not only the true members, but then the extern profession of christian faith. Shall I argu thus? These are many, and being many, make a visible countenance, ergo they are therefore the hest, and best to be trusted? No. But rather of the twain the mayor part, ergo many times and most likely they are the worse part.  
The Church of Christ is a little flock, a flock and therefore many, but a little flock, and therefore a small many, and smally respected, and though many are called unto, yet few are chosen, and the Church is a chosen company effectually called, and even the outward calling and profession is not embraced of the more part. For the way is narrow, and few take this way, but the broad way is trodden of every foot, and it is a beaten path, and soon discerned and seen of all, and followed of most.  
See (saith the Apostle) 
1 Cor. 1.26.  consider your 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calling, not many wise, not many mighty, not many wealthy. If not many of these, ergo surely not many at al. For the wise, the mighty, the noble, and the wealthy carry long trains after them.  
And as it fared thus in the first entrance of Christianity, and for sometime after, yet it was somewhat better in process, and yet returning again to the condition of the first beginning, the waning will be like the waxing, and when the son of man shall come, shall he find faith, but even scant and scant, as it were an Olive or two in the outmost bows after the gathering, or as a grape here and there after vintage, or as a slender gleaning after harvest?  
True. But there are similitudes and parables much sounding to the contrary, as that the Church should be wonderfully populous, and that not only in comparison to the jewish estate, but in itself it should be as 
1  1. A Tabernacle in the sun. 
2  2. As the city on the high hill, & 
3  3. As the candle on the table all in sight, and 
4  4. If any man would seek the Church in the wilderness out of sight, nolite exire, it were sin to go after him.  
Sirs, so you say, and huddle up places together at your pleasures, but with little truth, and ever to least purpose in special for your Roman mart, and visible monopoly, whither you invite all the merchants of the world to come and buy of you.  

Whether the Church be a tabernacle in the sun, and how.  1 In order to answer these your fairest objections: you say god placed his tabernacle in the sun. His tabernacle is the Church, the sun doth signify a visible clearness, and therefore ever you require a clear aspect for the Church. And that it may not he said, that you sucked all this out of your own fingers ends, or as it was said of him: Solus enim hoc Ithacus nullo sub teste canebat, you allege Augustine, and that not in one place alone, but in s●…ry, as in Psal. 18. & Epist. 166. & contra liter●…. Petill. Lib. 2. Cap. 32.  
We have heard you oppose, will you hear us answer? 1. First, a false translation may corrupt a text, and doth not make a text to fit a purpose in commenting without a ground. undeniably the Psalm treateth of the wondrous works of god, and namely that God made a tabernacle for the Sun in the heavens, and not that he put his tabernacle in the Sun. 2. Secondly Austin's so using that translation which he had doth but allegorize. And allegories without other evidences are but convenient allusions, and no probative allegations, & that by Austin's own judgement, Epistola 48.3. 
3  Thirdly Austen disputing against the Donatists, argueth a visibility when it was, and which might be, against the Donatists, who necessarily would drive the Church to corners, and hide her under a cloak, and bury her in one hole of the world. 
4  4. Fourthly, I might observe that which Austen himself observeth, that at the most, the Church is called but a tabernacle, a movable tent, & no fixed permanent house, but a tent, a tabernacle, now placed in Silo, as it were in the Sun, and sometimes in Mispa an obseurer place: which thing Austen himself observed, and knew welenough. 
August in Psal. 10.  
5  5. Fiftly, metaphors & borrowed speeches, such as these are, when the Church is likened to the Sun, to the City on the hill etc. They are true according to the distinction of some happy times, and not at all times alike, come what come shall, for an everlasting continuance. Yea occasions may happen, when the Sun may change into darkness, & the Moon into blood, the one may blush, and the other be ashamed.  
In the Canticles 
Cant. 6.6.  the Church is compared to the Sun, to the Moon, and to the Stars, but saith Austen, when the Sun shall be darkened, and the Moon shall not give her light, & the Stars shall fall from Heaven, Ecclesia non apparebit impijs persecutoribus ultra modum saevientibus, the church shall NOT 
* Aug. Epist. 80  APPEAR by reason of the exceeding cruelty of her persecutors. And then according to Austin's judgement, where willbe that visibility of a Tabernacle in the Sun, when the very Sun in his tabernacle shall be darkened?  
2 The 
* The Church a city upon a hill.  second objection of the City upon the Hill, that cannot be hidden. 
* cannot, in what sense.  cannot is here taken for Cannot in duty (Id possumus quod jure possumus) not for an absolute impossibility. For the highest hills may be sometimes hid with mists. And our Saviour spoke those words to his Apostles, whom they most concerned, and they prove a proportionable duty in others, but not a very performance of such duties, when they who should dwell in the hills, either come down & build in the valleys, or else are driven from the hills, and constrained to fly into faults & dens & secret places. Our saviour that said they were the city on the hill, said also they were the salt of the earth, but he putteth the case, that if the salt lost his saltness, then wherefore is it good? So if things alter, & keep not their course, their duty is showed by these terms, and not their doings. If Libanus turn into Carmel, or Carmel into Libanus, they have altered their first nature. For Libanus was a wood, and Carmel a fertile pasture. But in process of time, woods become pastures, and by the just judgement of God, the best pastures are turned into barren heaths. So hills are made valleys, and valleys may be exalted, and the very house of God but: It on mounr Zion, may be and was made a den of thieves.  

The Church a candle on the table.  3 The third objection of the candle in the candlestick set on the table, suffereth the like answer. For if the clear burning candle become a snuff, as if the white Nazareth should become a black Aethiop, the case is the same, that was of the high City, that had cast herself beadlong from the mountain.  
And again, it is to be remembered, that the candle and light of the truth, and true Church is not alike lightsome to every ey, and no man seeth the light of the house, but he that is in the house.  non nisi sanus videt. Augustine in Psal. 47. The blear eye cannot abide the light, the blind seethe not, no not in the sun.  
Again the Apostles were as this candle thus placed, therefore are they also who are nothing apostolic, are they the light of the world, the candle on the table? I deny it.  
If bees become drones, because they were bees, shall they brag of their first being? And very wasps make combs as well as bees, but wasps make no honey, & therefore there is no sweetness, no savour, no taste in this bragging & show of ancient progenitors and titles without answerable duties, and goodness according.  

Go not out into the wilderness. spoken in what meaning.  4 The fourth cavil is, that there is no going out into the wilderness to inquire for the church. In the 17. of Luke our Saviour being demanded concerning his kingdom which is his church, he answereth first generally that it cometh not with observation, which may be explicated not to be with sumptuous preparation, and costly manner after the usage of earthly princes. All which strongly reproveth the pomp and starely bravery of Rome. Then meu shall not say of a certainty and of a local necessity, Lo here, or lo there, as if god's Church were necessarily either in the wilderness or any where esse. For the kingdom is not hung as a painting upon walls, or built upon the sand of multitudes, or else conveyed into the wilderness whence it cannot come? fuorth when God would, no we never said that Elias was always so in his cave, and could not come forth, Nay the kingdom of God then when our Saviour answered, was offered them, and was amongst them, and should have been inwardly received of them. For the throne of David belonging spiritually to our Saviour, was no earthly conceit, no local matter, no corporal respect with a necessary respect, here or there, either in the desert, or in any place else, but may be here, and may be there, but neither here or there of pure necessity. but as God will without observation of cirtumstances, and therefore without a plurality of numbers, or localities of places, or visibilities of set persons. The kingdom of God cometh now with observation.  
And farther, as it came not so, when it first came, 
Shall Rebecca ride, and Isaac go a foot? Gen. 24.64.  so shall it not end in such beauty as popery requireth, and why should it? The spouse is not better than the brideman, the members than the head.  
When the child went into Egypt, Mary and joseph went with it. And the woman in the Revelation which is the Church (whereof there is a plain prophesy) she was driven by name into the wilderness, and we ought as occasions shall be offered by the providence of the Almighty with patience to suffer ourselves to be framed conformable to our Saviour in the days of his flesh. Who being looked on with a fleshly eye seemed contemptible, and to be depised, verily without 
* isaiah. 53.3.  form or beauty to see to: that is, without all vistble estimation.  
And as for ourselves in the last times, we are plainly foretold that there shall be a defection, and that religion shall be mystically defaced under fair pretences, and that when Christ shall come, he shall scant find faith on the face of the earth, and what careth he for a painted visibility of faithless hypocrites?  

God might use the papacy to the benefit of his Church, though the papacy be not the Church.  Where not with standing even in the mids of such, God may have and hath had, and hath no doubt many secret ones, yea God can use such hypocrites to the benefit of his Church, as a man may use a buzzard to hatch him hawks, though when the hawks be hatched, the buzzard mislike and beat them most, that are best of wing, and soar highest both for integrity of life, and soundness of doctrine, but the very hawk in experience tan tell in time that the buzzard as their natural dame never laid the eggs from whence they cante. So in popery albeit we and others some-when externally receive the sacrament of baptisine amongst them, or aught that good is else; yet inwardly being regenerated by the spirit in the blood of Christ through the mercy of the Father, and coming to riper years by true knowledge out of his holy word, we know, that we were baptised though ministerially by them, yet by the providence of God, not into the partiality of the Romish faction, but into the communion of the unsuersal church, & so made, no members of Rome, but of Christ's body, to serve him, not in a servility of je wish or apish rites, or in the visibility of a Church pompt, or in the particularity of my place, but in the true liberty of a free people, and it the general lap of his chosen, which in this world is hated and spited most, even of them that much pretend to love her most. But this love is periert hatred. And this hate passeth all hate that is begun in hypocrisy, and continued in the greatest villame that ever was heard of since the beginning.  
In consideration whereof, tuen as Naomi in the book of Ruth, 
Ruth. 1.19.  when it was bruited that she was returned out of Moab, the citizens of Bethleem said, is not this Naomi? Who answered: tall me not Naomi, which by interpretation is beauty, but call me mara, which is bitterness, call me bitterness, call me not beauty.  
When she went into Moab constrained by the famine in Canaan, she went out full, with convenient wealth, but in her exile, her substance was spent, hit husband diseased, her two sons died, and she was left a poor widow, rather Mara, than Naomi.  
Semblably while the church, or rather a part of the catholic church is in the peregrination of this miserable world, as Naomi in Moab, what wroonges are sustained on every side? And sometimes those that should play the husbands part, deal worse with her, than ethers who yet deal not well.  
She bringeth forth, as it is figured in the 
* Revel. 12.  Revelation, with pain, and the fruit of her womb, yea the most part of her children become an uncomfortable generation. Scant Ruth, even a few & those many times most unlikely, as the daughter in Law, followeth & accompanieth Naomi to the everlasting home and heavenly Canaan.  
Doth not this story suffer this application, and may not the Church, even in places claiming by the name of the Church, the Church, cry forth and say, o call me not Naomi, but call me Mara: call me not beauty, but call me bitter: call me not a visible Monarchy, a glorious multitude, a beautiful hierarchy, a brave prelacy, and a Roman papacy, a gallant tabernacle placed in the clearest Sun, 
The true beauty of the Church what.  no call me as the tents of Cedar fair indeed within by spiritual comforts and graces of the holy Ghost, accompanied and made un of the souls of the just and righteous men, even of the sons of Sara, and the children of jerusalem which is from above, but this beauty is altogether inward, but outwardly these tents are black, both which the imperfection of human frailness, and most by the black reports, and bad dealings we are daily defaced with in the world, and in opinion defamed. O call not this condition generally Naomi, specially to the outward view, but call it bitrernes, for it is bitter in deed, if there were not, as it were, some Elizeus meal to sweeten the pot withal. But hereof as occasion shall serve, even as by occasion of the two mothers, thus much hath been spoken. Now look we upon their children.  
28 Therefore, brethren, we are after the manner of Isaac children of the promise.  
29 But as then, he that was borne after the flesh, persecuted him, that [was borne] after the spirit, even so [it is] now.  
30 But what saith the Scripture? Put out the servant and her son: for the son of the servant shall not be heir with the son of the free woman.  
31 Then, brethren, we are not children of the servant, but of the free woman.  

The comparison betwixt Ishmael and Isaac distinctly considered.  The Church as it is likened by the Apostle to Abraham's wives, so also is it to Abraham's children, and so in God's Church appeareth also as plain a difference as before viz. 1. In their birth. 2. In their affections. 3. In the right of their inheritance.  
1 Albeit Ishmael, and Isaak both came from the loins of Abraham, yet as out of one seed, the solid corn and stender chaff arise, so was in them two great odds, much according to the ground wherein the seed was sown, according to the diversities of the wombs, & according to the teperature of the region, indeed, according to the blessing of God, and the grace of his promise. A dry slip to take root, a dead womb to conceive was more than strange, and the only work of the almighty. Whereof before.  
2 Their contrary affection, is descried by the open persecution not obscurely offered. And as it was in the letter of the story so once, so is it still. For this enmity was not ended in their persons, neither was this a private case, but a type of a farther matter. And in them was represented, in the one the malignant Church, and in the other the Church of God.  

Whether Ismaels' mocking may be properly termed persecution.  Here it may be questioned whether Ishmael indeed did persecute Isaake or no. In the book of Genesis God visited Sara, as you have hard. Sara in her, and her husband's old age conceiveth and beareth a son. When the child was borne, he is in convenient time circumcised, named and weaned, and the father maketh a great feast, which when Ishmael saw, he much scorneth at his brother Isaak.  
But was this such a matter? Or doth every frump come within the compass and nature of persecution? In cases, the virulency of an adders tongue, the poison of lips, and the contradiction of railers, and table-talkers, and bitter speakers grieveth more than the wounds of a sword. But yet there was more in this story than so.  
He seethe his father liberal, the mother joyful, the child made of, and the promise performed, and yet he imagineth he can defeat all: and therefore he scorneth, & setteth the promise at nought, and maketh a May-game of the Lords purpose: and this being rightly considered, and laid to heart there can be no greater persecution whatsoever. This cutteth deep, and poisoneth as it cutteth. A man were better be flayed with Bartholomew, or sawed asunder as isaiah, or broiled on a gridiarn as Laurence, than tolerate the reproaches of impiety. Pharaoh's brick, or Phalaris bull, that is, the extremest persecution, is nothing comparable.  
In the book of judges 
judg. 16.23.  Samson suffered the enticements of Dalila even to the boring out of his own eyes, but when the Philistines were not content therewith, but would needs send for Samson to make them merry, and in him sportingly to scorn the lords strength, you know what followed.  
In the 2 of Kings 
2 King. 2.  it may seem at first sight, but an unmannerly prank of young untaught things, to upbraid the Prophet: Go up thou bald bate, go up thou bald bate: but the grievousness of their punishment may easily inform us of the weight of that transgression.  
Wherefore the mocking of a Prophet, the illuding the promise, the upbraiding of the strength of the Lord, the scornful outbraving the saints of God, as when they say, Come sing us one of your Zion songs, or, There is no help for David in David's God, or as to our saviour, If God will save him, or, let himself come down from the cross & save himself. These are the sorest persecutions, and the most insufferable sufferings that can be suffered. Wherefore Ismaels' open throat and unsavoury breath, his scorning head, and scoffing spirit was a very persecution, there is no question therein.  

The motive of Succession.  Now for the extent of persecution, did it live & die in their persons? Our adversaries would fain hold and maintain by succession the goodness of their religion. I know they know, that they cannot show neither orderly beginning, nor unbroken continuance for the matters we charge them with. But could they prove a prolonged race, what then? 
* Hard. detect. Pag. 217. a.  Must we then seek our faith in the Romish comperts?  

A scroll of names is a sorry proof to prove a truth in doctrine.  Cain killed Abel: so did he; so doth he still. Ishmael mocked Isaac: so doth he ever since till this day. Persecutors draw after them a long tail, and descent of a continued line in evil. Wherefore succession is no firm argument to infer their errors, or to infirm our truth. The wicked have it most, the good may miss it many times. What did it profit Cham that he was the son of Noah, or Absalon that holy David was his father? Learning, Wit, Eloquence, much less godliness, go not by descent in a right line.  
Aristippus was a fine cunning Courting Philosopher, which may better beseem Philosophy, than Divinity, but his son was a very lout. Demosthenes was most eloquent in the gravest kind, but his Son was too too rude. Cicero was both wise and eloquent, and yet his son was a very sot. Ely of himself, except in cockering up of his children, was no evil man, but his Sons degenerated, and were as the Sons of Belial.  
Naturally man is nought, and therefore a natural succession in persons cannot be good by nature: and which is to be noted, succession in the place, and in the room of predecessors addeth no sanctity and holiness. 
Numb. 32.  Numb. 32. Behold you are risen up an increase of sinful men instead of your Fathers. Behold likewise the pleasant valley of Sodom was changed into Surphur, Salt, Pits of Brimstone, and the like stinking matter. Oye generation of vipers, saith our Saviour to the pharisees who sat in the place which God had choose, reproving them both because they were vipers, and because they were a generation, even SUCCESSIVELY a venomous race.  

The motive of Antiquity. Pa. Supra. 42.  Again our adversaries claim by antiquity, but do you not see the elder brother persecuting the younger, the elder brother killing Abel, the elder brother selling young joseph into the hands of strangers? And even so is it now, as it was of old. But of this Motive more before.  
And note also, that it is the lot of the best, both to be interrupted 1. in their continuance, while the bad produce out whole generations, and then 2. to be the youngest in their beginnings, and lastly 3. to be evil entreated even of their brethren.  
3 The third difference betwixt the children, which I observed, was the right & the obtaining of their inheritance: wherein is set forth, that the bond woman by name with her brat for their intolerable brabbles at the fast were shut out of doors, and cast, as it were, out of the the Ark of Abraham's family.  
Cain complaineth & findeth fault that he was as a rough stone cast out of the hand of God to be a vagabond upon the face of the earth.  
Agar also and Ishmael (of whom we speak) betook them to their portions, but such portions are 
* Gen. 21.  soon spent, and in the anguish of soul they were a comfortless couple, and cried out for want, which was a pattern of farther distress. For though the chaff for a time grow in the field, and rest in the mow, and lie in the flower in greater quantity than the good grain; yet after fanning time the chaff shallbe cast out into the fire, and the corn shallbe received into the Lords everlasting garners.  
While they were in prosperity, who but Agar against Sara, Ishmael against his brother, the jews against the Gentiles? The chaff exceedeth the corn, and the corn seemeth to be but chaff. But that day is never entirely fair that endeth in a wet rain. Ismaels' scoffing jollity cometh to nothing. Isaac obtaineth the promise, and tarrieth with his father, and enjoyeth the inheritance, and Ismaels' pleasurable waters of many frumps, and sundry delights run all into the salt Sea & receive a bitter end, and only Isaac enjoyeth that inheritance.  
Now look ye to it (saith the Apostles exhortation) of whether Testament, of whether Jerusalem, of whether Mother, of whether Mountain, of Agar or Sara, of Sinai or Zion, will ye be? Will ye be Ismaelites, or Isaackes? With Moses or Christ alone will you Christians hold? Will you tarry in the house, and enjoy the inheritance, or be cast out of doors?   

CHAP. V.  
1 STAND fast therefore in the liberty wherewith Christ hath made us free, & be not entangled again with the yoke of bondage.  
2 Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.  
3 For I testify again to every man which is circumcised, that he is bound to keep the whole Law.  
4 Ye are abolished from Christ whosoever are justified by the Law, ye are fallen from Grace.  
5 For we through the spirit wait for the hope of righteousness through faith.  
6 For in jesus Christ, neither circumcision availeth any thing, neither uncircumcision, but faith which worketh by love.  

The happy condition of a true Christian.  THE case of a christian man standeth thus: The horror of death, the terror of hell, the subtlety of sin, the frailty of the flesh, the might of the world, the power of Satan have nought to do with him. For why? the favour of God, the comfort of the spirit, the merit of the son, the force of faith, the nature of hope do swallow up all those former enemies, and terrible invasions.  
For are we not a royal race, children of choice, sons of the promise, wheritours with Isaac, a freed and a free people, manumitted from the Law, and set at liberty by Christ? 
john. 8.36.  Whom the son freed, they are free without question.  
The apostle hath inculcated this heavenly doctrine both in plain words often, & likewise by sundry parables, as also by certain special events in the family of Abraham, and thereupon he willeth the Galathians to be wise and courageous to maintain their liberty, to stand to it, yea to die in the quarrel. A million of lives were well lost in such a cause, and yet not lost, but well and wisely laid forth.  
This liberty is no human freedom, as from the Turks Galleys, or Spaniards Mines, or such like Egyptian Slavery, but a liberty of conscience from a spiritual thrall and everlasting damnation.  

Christianity is not made as Lincy-Wolsey, of diverse matters.  The purchase of this liberty, as we say, cost hot water: nay, my brethren, it cost the shedding of the precious blood of the son of God, and of the Lord of glory, and therefore stand to it (saith Paul) quit yourselves like men, lose not this liberty, entangle not yourselves with the yoke of bondage. There is little reckoning made of me. But say that I Paul told you, that, if you be circumcised since the date of that ceremony is expited, and with the intent to join the Law with christ, which your false teachers bear you in hand you ought to do, say that I said it, and you shall find it so, that Christ cannot profit you, and that thereby you are even abolished from Christ, and fallen from Grace. For as the Oak and the Olive will not grow in one hole, so he that leaneth (as john did) unto Christ, must rencunce Moses' Law, and only cleave to Christ, and to his grace alone: For as Sara and Agar cannot dwell in one house, so the liberty of christ, and the servility of Moses cannot rest in one heart.  

* 1 Sam. 5.  The Philistines by force may bring the ark of God into the Temple of their god, but the ark and Dagon will never agree, and our patches and outworn rags are not suitable to his scarlet weed. His new wine will have new bottles, and his wine will not be mixed, and as his sacred 
* joh. 19.41.  body was laid in a monument, where never man was laid, so his person is there received, where nothing is received but his person, and he that is a Christian is nothing but a Christian: he is a not jew and a Christian, but he is a Christian.  
Agrippa in the Acts 
Act. 26.29.  was induced to become almost a Christian, but (almost) contented not Paul, and Paul wished, that all men were christians, not almost, but altogether so. For he that is not altogether so, is in no part so. There is no 
* 1 Cor. 1.13.  dividing with Christ, neither yet of the Law. For the Law requireth all or none.  
Because Paul would not overbear them with his own name and authority, he showeth withal abundantly that the natures of the Gospel are contrary & cannot agree. And that the rite of circumcision under the law, requireth the observation of the whole law, & so the false apostles taught them but the observation of the whole Law was impossible, yet upon a supposal. If it could be observed, then farewell Christ, and farewell Grace.  
But vers. 5. The spirit instructeth our hope not to trust in ourselves, but teacheth us to expect a righteousness through faith in Christ. Which faith verse 6. knoweth no difference between circumcision and uncircumcision, for christ is the saviour of all that believe in him through faith. And because there were even then at that time false motives concerning names of things aequivocè and doubtfully termed, which indeed were not answerable to their appellations, Paul describeth for our better understanding, how we shall know a true faith, to wit, by the operation thereof by love. Faith is a faith which worketh by charity.  

De  justificati. doct. lib. 8. cap. 29.  This Paraphrase is plain and sensible, and might suffice, but that Master Stapleton and papists will not suffer the plainest scriptures to pass without their obscure glozing and endless corruptions. Instead of [which worketh] he saith which is wrought by charity. For he telleth us upon his knowledge in the greek, that the verb (operatur) in graeco habet sensum passiwm, non actiwm, hath a passive sense in greek, and not an active. This passeth. And not an active?  
Henry Steeven incomparably better skilled in the tongue than master Stapleton, in his greek 
* Tom. 1. con. 12.31.  Lexicon saith that in the new testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found also in the active signification, and in the Epistle of Saint james 
jam. 5.16.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an effectual operative and active praying: is it not? And your Latin translation is [operatur] which is actively taken we guess. And date you presume to for go the same, directly against your own trent decree, in that respect? But you may do what you list, to maintain your fancies.  
But let us fellow you, and see what reason may lead you to think that Paul should require a faith wrought by charity. And by the way be it remembered that yourselves date not so translate it. For though your Rhemish men in their notes jumble about that your meaning, yet their note is beside the text, and they translate it, as we do, viz. That it is [faith which worketh by charity] and not, which is wrought by charity.  
But now consider if Paul would have charity work up faith, and faith to be wrought up, and to be perfected by love, to what purpose were that speech but to overthrow the whole tenor of his former endeavour? For he showeth that we are not justified by the Law, and namely therefore not by circumcision, lest by the admission of circumcision, we should become debtor of the whole Law, both moral and ceremonial. And if you mark, love and charity by reason of the large extent thereof reaching even to both the tables, is called the perfection of the Law: so that in requiring Love, he should also exact the whole Law, which he purposely laboureth to exclude in the case and action of justifying, and therefore verily Love is not the worker, or former of faith, but faith alone justifieth, and this justifying faith actively worketh through love, still I say, not in the act of justifying before God, but in the actions of good living in the world. But thus Master Stapleton you can set men a work to confute these childish babies of forward wranglers.  
7 Ye did run well: who did let you that you did not obey the truth?  
8 It is not the persuasion of him that called you.  
9 A little Leaven doth leaven the whole lump.  
10 I have trust in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his condemnation whosoever he be.  
11 And brethren, if I preach circumcision, why do I yet suffer persecution? Then is the slander of the cross abolished.  
12 Would to God they were even cut off which do disquiet you.  
In Leviticus 
levit. 10.9.  Aaron abstained from wine for the time he sacrificed, whereby was insinuated the great sobriety, and marvelous discretion is required in them who are to deal in God's affairs. And as discretion is requisite, so is diligence necessary, and courage needful. All these virtues were in Paul in the highest degree. We have found it so, and so have observed them not once, nor twice, but sundry times as we have gone along.  
The Galathians ran well, Paul cheerfully encouraged them in that race. There are stumbling blocks of offence laid in their way. Paul seeketh to roll them aside, or else helpeth them to over-stride them. And to that end he reacheth them his hand, nay his hope and hands (no doubt) held up to the Lord most earnestly in their behalf.  
jacob never took the toil to obtain to wife either of Laban's daughters, that Paul taketh to wed & marry the Galathians firmly to Christ, to whom they were espoused.  
But there was, 1. some secret leaven to season them in a contrary doctrine, 2. & likely there was one a more notable troubler of them, than the rest, though they were 3. many, who much disquieted these Churches.  

The least part of the leaven of quarrelers is over dangero●….  1 Of the leaven Paul willeth to beware, even of the least part thereof. Men make small reckoning of small sins, yet the least forfite, forfiteth the whole lease. The little leaking may drown the ship: one little pint of vinegar marreth a pipe of wine: a little leaven soureth the whole lump, and causeth it to swell, and never leaveth till it have brought the whole lump to be of his own nature, viz. to be of a sour, poutting, and proud condition.  
2 An example hereof may be even he whom Paul scriketh at, he who persuaded them contrary to their callings, who was that notable turmoiler of them. Of whom Paul saith, who ever he be, there is a higher than he, there is a judgement seat he cannot decline, but shall and must abide the verdict that God will give upon all such.  
3 Of this man & generally of the rest which purposely made a concision, and a rent in the Church of God, like unruly fish breaking the net. and disordering all, Paul wisheth in respect of gods glory, & the Church's commodity, that they were even cut off. A heavy wish. But a necessary, when privy lurckers, and whispering corrupters are otherwise like to contaminate all.  
woe to them by whom offences come. And yet there must come offences, there must be heresies, and there shallbe enemies: heresies to try our faith, and enemies to prove our patience.  

* Inward contention worse than outward persecution.  And while the wind bloeth but into the house, there may be means to keep it forth: but when it is bred in the house, and while the contention is within the womb of Rebecca, the contention and struggling is felt with a most sorrowful feeling, & who can abide it?  
And yet lo, herein is patience, and herein is great wisdom, patience in praying to God, and wishing of him that he would take his own cause into his own hand; wisdom in providing remedies convenient, according to our callings.  
If any man be given to contend, we have no such custom in the Church of God: if any man be like the Salamander that liketh and liveth best in the fire, I say in the fire of unnecessary strife, which is not, certainly, which is not taken from the Lords Altar, truly for mine own part I cannot but say, and pray, o my soul enter not into such Counsels.  
Elias servant saw a little cloud, 
1 King. 18.44.  as it were a man's hand at first, and afterwards the heavens waxed thick and black and cloudy, and a great storm ensued. I can not prognosticate what storms may come (God be thanked ever who hath granted so long a calm) but if they must needs come, and cannot be diverted, which I most wish, than I pray God they fall upon that sea, and upon those troublesome waters, from whence they rise.  

Browne the schismatic.  I will not so speak in clouds, but that you may know whom I mean directly: In deed I mean the man whose opprobrious pamphlets, I take, some of you have, or have seen: I mean Brown, that shameless reviler of our Sacraments, a railer at our ministery, that saucy reprocher of the state and Parliament by name, and the very divider, as much as in him lieth, of the body of Christ, which is his Church.  

The nature of schism where it entereth, and what means it useth.  Mark what I tell you: the nature of schism is ever to hunt after, and to enter the places where religion is most planted: and because the affections of women are great where they take, the old Pharisie, the cunning jesuit, the peevish schismatic always invade widows housen, and young wives companies, specially of the richer sort: and when devotion hath fore-possessed their minds, either the one way or the other, then come they with their intemperate heat, inflaming the air prepared alreaby so, that it may be incensed.  

Gain by schisms.  And as these men feed these woman's humours, so these women fill these men's purses, and they gain more by schism, than they could by unity, and to that end in steed of true preaching, of sound doctrine, only certain debates impetrinent, are handled among a sort of the infirmer sex, and the regiment and ordering of every thing are demurred and decided privately in places, where some one woman or other can find the husband inclinable, or else where the woman is venturous & will and doth give, give (for they call it giving) largely to hear of these matters, & of these only. And within a while the open Church is refused, & secret conventicles taken up, charity is broken, & all is turned to an eager sharpness of speech sometimes against preaching at Paul's, Reading in towns, or studying in Universities, & generally against the whole order of this Realm. This is a secret souring Leaven, this is not as Elizeus meal to sweeten the bitter, but as gall added to the sweet, to make it most bitter, and like a roasted Onnion cut and laid open, ready to take every evil sent in the house, where it can find the least suspicion thereof.  
If there be any imperfection amongst us, as I am sure there is none urged as an additament to Christ, and the 
* Articles agreed upon etc. anno 1562. Artic. 20.  Scriptures which were a case to by in: but if there be any in other matters, shall the corn say, I will not grow but in the field where no weeds grow? I will not hear them, which teach well, and which teach all the truth in faith, but not all the truth which I count truths in other respects? And therefore brag and vaunt, I had rather defy all and live alone.  
In the body there are warts and deformities of divers sorts, some may be cut off with ease, or with no great pain: othersome seem to be deformities and be not, but in the eyes of some, and ye if they were, I say not, better a mischief than an inconvenience, but better an inconvenience, than an intolerable mischief. And these schisms, these angry biles, these insufferable plagues will grow to an intolerable mischief, if they be not cut off (as Paul wisheth) or some other way qualified and assuaged. But this much by the way and upon just occasion.  
13 For brethren ye have been called unto liberty, only use it not as an occasion unto the flesh, but by love serve one another.  
14 For all the Law is fulfilled in one word, which is this, thou shalt love thy Neighbour as thyself.  
15 If ye bite and devour one another, take heed lest ye be consumed one of another.  
16 I say walk in the spirit, and ye shall not fulfil the lusts of the flesh.  
17 For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the same things, that ye would.  
18 And if ye be led by the spirit, ye are not under the Law.  
The Galathians as they were to recognise the state wherein they were placed, and the condition whereunto they were called, and therein to live & die, & to stand to that: so yet because licentious men may soon abuse the liberty of the gospel, Paul delivereth forth a caveat, and maketh as it were a circle, least men take an exorbitant, and a wandering course in the ways of their salvation.  
Grace hath superabounded, but sin may not therefore abound. Abraham and Abraham's race is justified and set at liberty by faith, by the promise in the seed through favour and grace from our sins, as likewise also from the old ceremonies, shall we therefore add sin to sin, and live as we list, and lust after the flesh, and offend every weak one, being called to lead a life after the spirit, and that in perfect love and brotherly charity? Phy for shame.  
The nature of man is prone to superstition, and bend to ceremonies, and ready to take any other way to Heaven than God himself prescribeth.  
Of old, Spiridion bishop of Cypris, 
Sozo. lib. 1. c. 11.  a man most renowned & known by fame, when in a fasting time a stranger came to him considering circumstances; he willed his daughter (for he was married) to dress such provision as he had, to wit a piece of bacon: & when it was ready, himself did eat and bad his guest do the like and take part: the stranger refused so to do, because he was a Christian, nay saith Spiridion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by so much the rather thou shouldest not refuse. All things are clean to the clean.  
The Scriptures are plain. And I add, God is not the god of meats, he careth not for fishers more than for butchers, for salt fish more than for powdered beef, for meats too or fro. Touch not, taste not, were jewish services, we are free as Spiridion said, even because we are Christians, and so are we free from the fleshly grosser yoke of the whole Law, even because we are Christians, but yet not to live after the flesh without the rules of the Law, and beside the orders of charitable and dutiful consideration.  

A Christian is most free, and most bound.  In two words (I may seem to speak contraries, but mark what I say) yea, 1. A Christian is the only freeman. 2. Again a Christian is as much bound, though not servilely bound, as any man else.  
1 Concerning the curse of the Law, the degrees and wilfulness of sinning, the slavery of sathan, the fear of death, the thrall of ceremonies, old or new, and the bond of damnation, a christian man is a freeman.  
2 On the otherside, not only to serve God, whose service is perfect freedom, but also to serve one another, a Christian is most bound of all men. Which kind of service is no slavery, but a willing service and duty, and not a compelled doing and servitude, because all is and should be in a lovely performance laboured and contended unto.  
To induce men hereunto, the reasons are very forcible. 1. The commandment to love. 2. The excellency of love. 3. The inconvenience in not loving.  
1 If God command, what seek we farther? Ego, Dominus, I am the Lord,, is the conclusion which God ever maketh either in his prohibitions or precents: and Hely taught Samuel to say, that which we all must say, Speak on Lord, thy servant heareth, and by hearing is meant obedience in hearing.  

Love and Charity.  2 The excellency of love appeareth herein: that love God, and love man also, love God and man, and the perfection of the Law could require no more. Of so large a compass is love, and of so excellent a quality.  
But yet the Apostle doth not dispute now whether a man can love in the highest degree, but what he must endeavour to do being freed from his imperfection, and wanting the perfectness, which is required.  
If we could love in that measure we ought, in that sort we should, and in what manner the Law commandeth, than might we fulfil the Law no doubt. But we have a discharge from that perfection, for we are not under the Law, but yet not without release from contending to perfection, for thereunto the spirit leadeth, and lovingly conduct●…h us all along.  
By the spirit is meant the first fruits of the holy Ghost, the effects of grace, and power of christ working in christians: which because some relics of the old man remain in us, which the Apostle calleth the flesh, alas this flesh lusteth against the spirit, so that we cannot do what we would, and therefore not what we should. For many times we wish to do less than we ought, and yet let us ever endeavour to do the most. Herein the only way is to go the ways of love, and charity. For love thinketh nothing hard, though it be never so hard.  
In loving, as the heavens are placed above the earth, so the God of heaven is to be beloved above all his creatures. And yet look what love we duly and orderly show to our neighbour, he accepteth as done to himself, so that in him and for his sake, we perform it thoroughly, as usually we would to our own selves.  
Man hath a natural 
* Self-love forbidden.  philauty and self-love, but God requireth not the evil kind of love, whereby always and especially in the last days men shallbe lovers of themselves, but the high degree of heartiness in loving others, even as ourselves, the Law would have.  
Eat not thy bread alone by thyself, break it to the poor. Break it with discretion, but break it. judas the traitor's voice was, what will ye give me? Cain asked, am I the keeper of my brother? And why not the keeper? But God save every innocent Abel from such keepers.  
Yet indeed no man hath greater charity than to give his life for his brethren. I deny not the greatness, Magis aut minus non variant speciem, greatness or littleness doth not alter the question, it is charity to love, and it is the nature of true charity to lay down our lives for the good of our neighbours, even as Christ jesus did, all that he did, not for himself, whether in his birth, Nobis natus, he was borne for us, or in his life, nobis datus, he was given to us, or at his departure, Expedit vobis, it was expedient for you that he should ascend. All the actions of our Saviour were commodious and profitable for us, & not behoveful for himself. Let no man seek his own, but the wealth of others, saith the Apostle. Love loveth our neighbours all, yea and above ourselves.  
I need not resolve you who is your neighbour. The Samaritane in Saint Luke, 
Luc. 10.  in compassion and true love spareth neither his wine, nor his oil, nor his personal pains, setting the wounded man on his own beast, and bringing him to the Inn, and taking farther order for farther charges requisite, knowing that there was a mutual neighbourhood, not ever by nearness of place, but for necessity and extremity of pure need. And he that loveth cannot lack the understanding to discern who is a neighbour. Love is wise, and Love is ever willing to do any good to any man to the uttermost.  

The inconvenience of division.  3 If the excellency of loving be so great, the inconvenience of not loving cannot be little. And in not loving is not meant a mere want of charity, but which ever ensueth, where charity wanteth, a present enducement of the contrary quality.  
And where the contrary affections reign, there is snarling and biting and devouring, and a plain consuming one of the other. For the divided house cannot endure. And it is an evil land that devoureth their own inhabitants, and the spirit of the lord doth not lightly rest in these whirlewind-spirits, such as troubled the Galathians, and turmoil impertinently every place where ever they come without lawful and necessary cause, as if they were made of wildfire to inflame and burn up the world. O Lord if it be thy will, take away all just occasion of mislike, & quench all their furies, which seek occasions there, where none are offered. The dew and grace of thy holy spirit can do all this, may it please thy goodness to grant us this favour, in Christ jesus. So be it, Amen.  
19 Moreover the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness.  
Albeit the root of sin be deep, and the corruption of fleshly hid and lurk in the inward parts, yet the works thereof are not obscure, but evident to the eye, big, gross, open and manifest, so that a man may soon know that the tree is nought by the vicious fruits it beareth. And if a man may judge of the workman by his works, some of the works of the flesh, are adultery, fornication, uncleanness, wantonness.  

Fornication Adultery.  Wantonness breedeth uncleanness, uncleanness breaketh forth into sinful fornication, where the parts are single, and into abominable adultery where either party offending is a married person. By the Law of God the adulterer and the adulteress shall die: moriendo morientur: 
levit. 20.  there should be no remedy. There were Laws among the Gentiles to the same effect. But Juvenal complaineth, Lex julia dormis? May not we rather, Lex jehovae dormis?  

Whether Adultery should be death.  There is a great deal of questioning about this matter, whether the penalty of adultery must necessarily be death or no, for it may be, and that it deserveth there is no question.  
Give me leave to say thus much, that if it were death, adulteries would be fewer, quarrels of marrying again after adultery, the adulteress living, would not be so rife, and love to the certain undoubtedly known and only children, would be much increased between the Parents.  
If a man steal xii. d, he shall be hanged, if a man abuse twelve men's wives, yet he may live.  
The peace is broken in my Ox, or Horse, is the peace kept when my wive is defiled, & my daughters deflored?  
Other vices swarm, but this is a noah's flood. Young men are no niggards: Old men are no wasters: countrymen are no ruffians, nor townsmen quarrelers. But old and young, town and country had need to look better to this vice.  
There is no good giving place to a flattering sin. Nature is frail, and the flesh lusteth against the spirit, and there is no sirding at all for a man that standeth upon a Pinnacle. Wherefore all causes, yea all occasions of this way sinning must be devoided.  

Praeparatives to uncleanness,  Shall I be plain? or why should I not? painting of faces: frizzling of hair: monstruous starched supported rufs: pride upon pride in apparel: excess of diet: mincing dances: wanton gestures: ribaldry talk: amorous ditties: vain discourses: Venus court, and the Palace of pleasures, and the like wherein there is no Pallas, no wit, verily no true wisdom: all these for the most part, are nothing but the ministers many times of much uncleanness: and the Apostle who cannot abide any wantonness, would he tolerate these enormities? Go to the commandment, and study well the precept, Thou shalt not commit adultery, and these follies, these preparatives to adultery will soon be forsaken.  
As our Saviour, 
john. 8.4.  when talk was about the woman that was taken 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the act, he stooped down, and wrote on the ground, so I could desire to speak as if it were under a vault in most secret terms for the amendment of this sin, but the works of darkness are become bold, and men are not ashamed of their turpitude and shame, and they can look through a white sheet, and never blush.  
The Israelites made of the house of God the house of iniquity: the jews of the temple of God a den of thieves: but these offenders make the Temples of the holy Ghost, and the members of Christ that should be, the members of an harlot and the Temples of the holy Ghost they make to be the cage of unclean birds, a very sty for hogs, and a stable for horse, that neieth after that which is none of his own. O Lord, were it not better, or is it not the nature of marriage, & thine holy ordinance, that for the 
* 1 Cor. 7.2.  avoiding of fornication, every man should have his wife, and every woman her husband, and being in that honourable state, should keep themselves from strange flesh, shrouding themselves from all inconveniences under the broad vine leaf of thine own planting?  
If any man or woman among us have offended herein, let neither him nor her henceforth ad drunkenness to thirst, let him not wallow in this mire any more; let him rise up by repentance, let him vomit out by confession this surfeiting: and let him deeply consider that he is made after the image of God which he should not deface: that he is the member of Christ, which he may not prostitute, and that our bodies are as an holy place if we know so much, even the Temples of the holy spirit: which how it is grieved with these transgressions, it hath been told you at sundry times.  
20 Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,  
21 Envy, murders, drunkenness, gluttony, and such like, whereof I tell you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of God.  
Paul intendeth not to make a just beadrol, and full computation of all sins that either were in the Galathians, or might arise out of the flesh, or else to marshal every vice and disorder in a precise order.  
Certain manifest enormities are only touched, and in the end he addeth [and such like] and of them all he denounceth that they will weigh a man to hell, and exclude us from heaven, if they be not seen unto, and therefore he forewarneth, and redoubleth his warning. 
Careful forewarnings import an evident foresight of imminent danger.  Wherein in is exemplified 1. The diligence of the minister, to foretell, and foretell again, ever to cry and never cease: and 2. The imminent danger of sinning, appeareth by the earnest warning. For what shooter would cry aware aware, when the arrow cometh nothing near the standers by? What workman undersetteth the house that standeth sure? What Physician carefully cureth him, that needeth no cure, and is not sick? Paul's double care doth evidently argue their manifold peril.  
It were overlong upon the only naming of many several faults to enter long discourse in particular, because there are sundry proper texts in Scripture more fit for such purposes.  

Idolatry.  Notwithstanding in a word to go over every thing: the next work of the flesh is Idolatry, whereof before. 
Pag. 156.  And therefore thereof I say no more, but blessed be the Almighty God, who hath removed all hill Altars, idol Priests, and such late Idolatry as was not heard of, neither in Babylon, nor in Egypt itself.  
Babylon thought that her Gods did eat, but Popery thought and taught that God was eaten, chewed with teeth, swallowed with throat, and (I abhor to utter it) conveyed into the bellies of worse than men.  
Of old Egypt Israel learned to worship a calf, and when Moses was but a small while absent, and though he left be hind him a sufficient curate, yet the people would needs have it so, and they contributed their very ear-rings to make, and they made an idol. But that Idol-calfe was not comparable to the Popish Idol-cake, which they fall down before, and adore the workmanship of man's hands, and say, my Lord, and my God to a piece of bread, nay to round and white, and they know not to what.  

Witchcraft.  The next work of the flesh here specified is witchcraft. Which is a bad sorry craft, and a sinful occupation. Yet whether any such thing be or no, some have conceived some doubt. But they who say that there be no witches, consequently say also that there is no witching. But if there be any witchcraft, there must needs be witches. And if there could be no witching, why doth our Apostle call witchcraft a work, and a thing of importance, debarring us from the inheritance of heaven.  
As well may they say, that envy, enmity, hatred, adultery and murder, etc. are not at all, as well as witchcraft. For all these offences are jointly written in like letters, and Paul saith that these are things manifest, and as it were Printed in Capital letters.  
A wise Dscoverie of witchcraft. To make it a little more manifest to weak eyes, that cannot discern much in this case, were not amiss, but unlearned profane silly-folly fables shoot far wide of such a mark.  
Not to go beyond my text: witchcraft is nought, ergo it is: witchcraft is forbidden, ergo it is: for if it were not at all, why is it forbidden as being, and being nought?  
Saint Paul 
Gal. 3.1.  borrowing a similitude from a thing without controversy known to be, and that could naturally lend the speech which he meant to borrow, questioneth with these Galathians, and asketh who had [spiritually] bewitched them and dealt with them so in spiritual matters to distort, trouble & 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  infect them, as there was no question but witches deal by God's secret sufferance in cases external of witching effections, yet no farther than God permitteth, and most times nothing so far as every body upon private fancy many times vainly imagineth.  
Most of the vices which follow, are hatred, and debate, emulations, wrath, contentions, seditions, heresies, envy, murders etc.  
Where a man hateth, it is an easy matter to fall at variance both in common weal matters and Church causes. And where sin entereth, it forceth to go on, and never resteth, in any mean degree.  
The sanctified flesh, doth not sanctify, but the polluted polluteth. 
Hagg. 2.13.  A little wormwood maketh honey bitter, twice so much honey cannot sweeten some little juice of wormwood. Sins grow apace and go by heaps and thraves together the broad way: hatred, debate, emulations, wrath, altogether etc.  

Sin groweth quickly and goeth on forcibly.  In the book of joshua 
Josh. 7.  Acam confessed that he saw, coveted, took and buried in his tents the Babylonish weed and the sickles of silver, From seeing the cursed thing, he proceeded incontinently to coveting, from coveting, to conveying it to himself, and hiding it in his tents exprestie against the Lord's commandment, in so much that sin may say as Caesar said, Veni, vidi, vici, I come, I see, I conquer, (as you may see in every particular sin.) In the turning of an hand, I conquer where I come, and I consume where I conquer, and never rest, but as the fire, till I have wasted all. I hate, and where I hate, I strive, and strife, hatred, emulation, wrath, contention, sedition, envy proceed to open murdering of souls by heresies, and of bodies by cruel hands, even like as they report of some kind of horseleech that turneth into a serpent, and that serpent becometh a fiery Dragon.  
But (my brethren) will you hate, & must you be angry? Behold I show you matter to occupy these affections upon. Enter into thine own soul, summon thine own conscience, control thine own doings, and be angry with thine anger, hate all hatred, and if thou wilt murder, murder thy sins, and sit in judgement against thyself, abhor all impiety, idolatry, heresies, schisms, and sects, etc. God hath spoken it, Paul hath written it, that flesh and blood, the works of the flesh, shall not inherit the kingdom of God.  
It is an inheritance, and therefore free, and a kingdom not prepared by man's meriting, but yet wilful sinners shall not enter, much less inherit this kingdom.  
The unclean body, the polluted, the uncharitable & restless man, the ireful sinner, and contentious humour, cannot inherit the rest of God, his kingdom is but for fit subjects. This inheritance is only prepared for dutiful heirs, for the generation of the chaste, for Godly minds, for peaceable children, for haters of hatred, and lovers of peace.  

Drunkenness. Gluttony.  The two last faults are drunkenness and gluttony, the one maketh in the body a sink, the other a dung hill. For devoiding of them both, he said well who faide: Nature is contented with little, and Grace with less. The waterish, marish, and plashy grounds breedeth nothing but frogs, and toads, and such like vermin: and the full belly bringeth forth only a fumy, smoky, foggy sense. The kingdom of God which is above sense and reason, consisteth not either in the superstitious refusing, or servile abusing of meats or drinks, and lightly he who farceth the body, starveth the soul.  
And this is a singular infirmity of sinful flesh, that is either caught up in a whirlpool, Touch not, taste not, or sunk in a quick sand, let us eat, and drink like Epicures and belligods, for to morrow we shall die, and there is an end. Nay not so: for as you who so offend, shall be excluded the inheritance of everlasting life, so shall you also for such enormities be tormented for ever in endless pains, without repentance.  
The rich glutton in the Gospel goeth gaily, fareth deliciously every day, all purple above, silk within, diet most exquisite. He taketh his rest in idleness, eateth in gluttony, quaffeth in drunkenness, passeth the time in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  iocondnes. But Lazarus lieth after another sort, being sick and could not stand, but was feign to lie down at the gate, and lay in open sight even at the gate, & was no counterfeit, but full of sores, and not able to drive away the dogs, and a small alms would have served him, for he was but one person, and he required no great matter, but a few crumbs, and even such as fell from the rich man's table, but this rich man relieveth him not: himself and his eat all, drink all, or wastefully spill all. But was this all?  
This proud greedy Hawk, or rather Rite, that was thus pruned and trimmed every day, thus curiously fed, so carefully kept, thus gorgeously used, in fine he dieth suddenly, and strait he plumpeth down to hell, and there is detained in everlasting torments, and so is storied to be for an ensample to all that so egregiously delight to pamper the flesh, and cram the body.  
22 But the fruit of the spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith,  
23 Meekness, Temperance: against such there is no Law.  
24 For they that are Christ's, have crucified the flesh with the affections and the lusts.  
25 If we live in the spirit, let us also walk in the spirit.  
26 Let us not be desirous of vain glory, provoking one an other, envying one an other.  
Contrary causes produce contrary effects. The flesh and the spirit are contrary, and therefore the works of the one, and the fruits of the other are contrary. And therefore also these fruits of the spirit, come not at all from the contrary cause which is the flesh, but from the spirit alone, which doth incubate, fructifieth and worketh in our nature, otherwise not only barren of good works, but quite repugnant to all goodness. For in whom the flesh ruleth, you heard how it worketh: but whom the spirit guideth, you see what fruits spring thence, & only thence: to wit: Love, joy, Peace, and every gracious virtue.  
The caterpillars of the Orchard where these fruits should grow, were the above named vices. Paul distinctly noteth three in the end of this Chapter: 1. Ambition. 2. Contention. 3. Enuy.  
1 Every thing hangeth in the ambitious man's light. 2. The contentious man is never content, 3. But the envying eye is not possibly quiet.  

Ambition.  1 Ambition is a tree that groweth in every ground, rooteth deep, and spreadeth wide, especially being watered with folly, self-love, and pride.  
For as humility, contentation, lowliness, are seldom found: so an aspiring mind, as the catching bramble resteth and proveth in every man's breast.  
The baits of pomp are sundry, the weak brain of man is fanciful, flesh is soon puffed up, and there is leaven enough in the world to make it rise and swell. And set but a beggar on horseback, and he will ride a gallop. Yea our nature is as the untamed colt, except it be kept in and held short, and reigned hard, there will be no rule. The town, the country, the great City, generally all flesh hath an overweening thought of itself.  
When the Peacoch vieweth her fowl feet, she layeth down her proud feathers, and yet a little after forgetting all that, she pranketh up herself as before; In like manner when God toucheth us somewhat near, doubtless the godly stoup full low, & fall down flat as Paul from his horse, but being raised up again, we do not ever consider thoroughly by what strength we were raised, and when he removeth his hand, we straight forget that it was ever laid upon us, and to what end, to wit, to teach us humbleness, meekness, sobriety, patience, and all goodness for evermore.  
The last enemy that the Godly in Christ shall overcome, is death, but one of the last, and that not the least, is a vain conceit, either of being vain, or tending to vain glory.  
And this is a general fault, yea the very herdman thinketh as well of his horn, as of the silver trumpet, the minoe in the fresh water is as proud as the whale of the sea: the pricking fruitless * thistle is as high minded as the profitable Cedar.  
Austin in his 
* Lib. 6. cap. 6.  confessions agnizeth plainly his imperfection in this behalf, in sense confessing thus: I gaped full wide after promotion, honour, gain, a good marriage and the like, and in seeking to satisfy these my lusts, I endured many a hard brunt, much bitterness, and sundry dangers. On a day I was to make an Oration before the Emperor or Governor, therein I took not a little pains to depaint out his praises, thereby intending to purchase some favour and credit, and opinion of credit with his honour.  
But as I was in the way, and while my head was full, and my heart heavy, and I as it were with child, till this wind were vented, and I delivered of that, which I had conceived, I met a beggarly drunken rogue, that sang full merrily, and was marvelous excessive pleasant. I stood and considered the man, and compared his state. At last I began to reason with my companions, that it went far better with this fellow, than it fared with me, by how much mirth is better than sorrow, a gladsome heart, than a heavy soul: and albeit it might be said that the joy I might conceive of my learning were to be preferred, verily I must confess where that fault secretly wringeth, alas my learning, knowledge and study, is more bend to please, than to profit, to speak to the ear, than to the consciences of men. And this is a very vanity.  
And though the drunken man's mirth may seem more vile than a fancy of vain glory, yet it is not so. For to glory, but not in the Lord, is the greatest shame. To seek to be great, but not in Christ, is the weightiest sin. To strive for honour in the kingdom of humility, is worse than a drunkenness.  
Again, the beggar getteth a penny or two easily, and so a drunkenness of so small a charge, is soon disgessed with one nights sleep: but the price of vain glory is overcostly, and the giddiness it bringeth, is not so soon concocted. I go to bed many nights and rise many a morning, yet still my drunkenness is the same it was etc.  
Thus could Austen bethink himself, and such was his humble confession to God, and sober conference with his companions. And this did he turn the sin of another to the reformation of himself. And herein is true wisdom, and who can so do, can do as much for the avoiding of this sin as I can say, if I should pen all that was exemplified and debated more largely by the fall of Adam, the confusion of Babel, Hamans' gallows and Absalon's tree, and the rest of such like ambitious heads hung up in sight and view of all, to deter men from this aspiring sin, whereby many get up hardly, and come down headlong, and leave behind them a shameful remembrance in their ruins.  

Contention.  2 The second principal boil in the body of the Church or common weal is Contention. For though ambition be ever contending, yet every contention is not ambition. For a contentious nature will strive for a straw, and except he strive, he cannot live. Ismaels' hand must needs be against every man, though every man's hand be against him again even for that cause, because he is contentious.  
I never speak to rebate true zeal, and to make men as we term them, rebated protestants, or to blunt the edge of good contending. For it is a good thing to strive for good things.  
If the cause be gods, if it be a clear case ruled by the Scripture, if it be a matter of faith & truth that is oppugned, contend, but yet wisely, according to the place of thy calling, and the ability of thy person in all orderly proceeding.  
If it be an o'th' matter, a statute of your town whereunto you are sworn, a piece of your charter, a common utility touching your hospital, and the benefit of many, contend, and spare not, yet lawfully and warily, for contention even in a good cause is an edged tool, and must be warily dealt withal. And the meek answer refracteth anger, & remedieth all many times, as the soft woolpack or featherbed deadeth the gun-shot and breaketh the sword. But the froward nature enjoyeth nothing but unquietness. And happy are they that bless him who curseth them.  
Again, if thou see a thief stealing, and thy neighbour spoiled, if thou be over mannerly in making out the fresh pursuit, and so conceal the trespass, thou art an abetter of evil, and a maintainer of theft, and guilty before God, who ever thou be, and in this respect it is better to be reputed a busy justice than a quiet gentleman.  
Again, if thou know the haunt of practising Recusantes, of perilous jesuits, and traitorous Priests, and sayest in thine heart let him that is a cold blow the coal, I will be no buzy-body, nor contentious accuser, I am no officer, I am no keeper of my brother, even so said Cain. But in attaching a traitor, every man is an officer, and every man is bound to give in evidence. And art thou a keeper of thine own life, and soul? Then care for thy neighbour, care for the weale-publick, care for the mother of our Country, care for the Church of Christ, as carefully as for thyself, and seek to tread upon those spiders that would poison a whole Realm. If it were thy private case, thou wouldst bestir thee; and yet thy private case is enfolded in the common: & therefore strive and contend to the utmost. For the end of this strife is perfect peace.  

Envy.  3 The third caterpillar was Enuy. As charity is not suspicious, to mistrust the worst, so envy misconstereth all, & controlleth every thing. If there be any good thing in a man, it is an eyesore to the envious man. If there by any fault, it is meat and drink to him, he hath somewhat to allege, why he should generally mislike.  
Where this vice rooteth, it is the mother of murder, the confusion of nature, the enemy of friendship, the banishment of virtue, the very ruin and bestruction both of the envied, and the envious, and Satan who threw Adam out of Paradise, threw himself first by envying out of heaven.  
And yet such is the cecity and blindness of Adam's children, that some who would seem most perfect, think that perfection consisteth in this, that they can speak most bitterly against their betters, and if his or his nose drivel, they see it, but their own ishues of blood pass from them without any sense.  
There were in Austin's time, that were pale with fasting, but blew with envy; abstained from wine, but were drunken with poison.  
Envy is compared to smoke, which goeth upward, and yet not very high, but skimming up and down, and so doth envy. For no mean man envieth the Prince, or Peers of the Realm. And as the smoke vanisheth away when it riseth to any height, so if a man be past reach, envy many times turneth into flattery, and when a man is dead, envy entereth not into the grave.  
While men have the presence of an austere, sincere and godly wise men, O we say he is too precise, he reproveth our ways. When he is departed, than we can say, we shall never have the like.  
So that evidently Envy is a thing which is conceived by the eye, or the care: as when Cain saw the Abel's sacrifice was accepted, he envied his brother, and proceeded to the slaughter of Abel. And even such was the rage of this fury, that neither brotherly affection, nor the immanity of the fact, nor the fear of God, nor the grievousness of the punishment could withhold him from committing the trespass.  
In the first of Samuel we read how the soul of jonathan was knit to David, how Micol loved David, as her beloved husband, how the people had David in deserved admiration for his noble Acts, how the daughters of Israel received David coming from the conquest with Music and instruments, singing, Saul hath slain his thousand, and David his ten thousand.  
David indeed behaved himself valiantly, and wisely, the people and the women gave him his due. But what followeth upon this?  
Saul looketh awry upon David, and waxeth exceeding wrath at the faburden of the song, in somuch, that the morrow after the evil spirit came upon Saul.  
But David endeavouring to do good for evil, playeth upon his harp, wherein he was skilled, and seeketh by all means to assuage his Master's maladies. But what doth Saul? He riseth up, and throweth his javelin with full purpose to nail his faithful servant fast enough unto the wall.  
In which story at large we see envy no doubt bred upon an inward corruption, but stirred up greatly by the sight and commendation of the good things in David, and therein we see how he chafed in mind and he changed his countenance, and it cast him into a rave.  
And albeit we read that David's playing did sometimes qualify his troubled spirits, yet all that David could do, as the conquering of Goliath, his cunning on the instrument, his valiantness against God's enemies, his familiarity with jonathan, his marriage with Micol, his favour with the people, his sparing saul's own person in the den, all these things could never scour out the rust, do away this rancour, and make clean the glass of his conceit, whereby he might have discerned a true subject, a faithful servant, an excellent, and an innocent person.  
Yea, the more David's gifts and graces were, and the more he was prospered of God, and liked of the people, all these was more wood to the fire, and farther matter for his envious imagination, to fret itself upon: even as in the fable of the snake coming into the smiths forge, and finding a file there, & seeing it had teeth, thought nothing should have teeth but itself, and began to lick it, and licked so long till she had licked off her tongue: so Saul could never be quiet, and David's good deeds successively following still one upon another, increased saul's grief and outrage continually so much the more as the fire burneth, and in burning consumeth itself: so was it with Saul, and so is it with all envious men.  
One of the philosophers for a punishment, could wish to the envious person nothing, but that he might have many eyes and ears to see and hear, the good haps and prosperity in other men. For than is he lanced and cut, and pierced with such events, as it were with knives and arrows, and sharp weapons on every side, where he discerneth any good.  
Who ever he were that wrote those collations ad 
* Serm. 18. Aug. Tom. 10.  fratres in Eremo, among recital of sundry ensamples that Basil and Cyprian and others had touched before him, as of Caius envying the sacrifice of ●…el, which was accepted, Esau's envying jacob 〈…〉, when yet he had sold it, the patriarchs envying of joseph, for their father's liking, and saul's envying of good David etc. Amongst other parables he likeneth envy to the worm in the green gourd, that shadowed the prophet, to the worms in Manna, that marred the Angel's food, to the frogs in Egypt in their fairest parlours.  
Among the rest, he compareth an envious man to the Phoenix, and they say, there is but one bird of that kind. In deed it were to be wished that there were never such a Phoenix at all as envy is.  
The story or the conceived opinion of this bird is: that she gathereth together the driest and sweetest sticks of Synomom, and the like, and carrieth them up to some high mountain and hot place near the sun, and with flapping her wings up and down over the pile of sticks she incenseth them, and inflameth herself withal, and both burn in one fire.  
And this is right envy, which to burn another man's house setteth his own house on fire: and to put out both another man's eyes, will be desirous at least to lose one of her own, yea and is content that her own bowels may be eaten out, to bring forth a viperous effect.  
Paul teacheth us a fairer way that we provoke not one another, but that we prevent one another in giving honour, and envying no man, and never contending, but upon necessary, and butifull occasions, crucifying the flesh, which would otherwise rankle and fester; and the affections of the flesh which will boil and seethe, and the lusts of the flesh which against the true liberty of the spirit.  
And thus if we live in the spirit; the life of the spirit is the death of the flesh, and backward, the life of the flesh, is the death of the spirit, which maketh a man as cold as a stone, and as stiff as a dead man, that we cannot wag, much-less walk in the ways of Godliness. of righteousness and temperate behaviour in any good path. But the Lord loveth a body, that is dead to sin, and he altogether delighteth in the soul, that liveth through his spirit: For without his spirit, we cannot live.   

CHAP. VI  
1 BRETHREN, if a man be suddenly taken in any offence, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted.  
2 Bear ye one an others burden, & so fulfil the Law of Christ.  
3 For if any man seem to himself, that he is somewhat, when he is nothing, he deceiveth himself in his imagination.  
4 But let every man prove his own work, and then shall he have rejoicing in himself only, and not in another.  
5 For every man shall bear his own burden.  
FOR a preservative against the vices last spoken of, viz. ambition, strife & envy, the best treacle is to take a quite contrary diet. The ambitious, the contentious, the envious man will keep a needless stur, and trouble every man without all cause. But the contented Christian, desireth to pacify all things, and to help every where, where help is wanting.  
Satan is a mighty enemy, and man is weak, and flesh is frail, and our ways are slippery.  
Now if a man, which is better than thy neighbour's Ox, or Ass, whereof notwithstanding in cases, thou standest charged, if a man, nay, if any man, thy like in nature, and brother in Christ, if any man (for all may) not only of thy friends, or thy kin, or some of thy family, but if any man be surprised by Satan, prevented by subtlety, inveigled by sleights, enticed by sinners, taken and upon the sudden 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  overtaken by infirmity, what is to be done?  
He that is fallen may rise again, reach-forth thy hand and help him up. A member dislocated, & out of joint may be set in again, restore such a member, yea restore you such a man saith the Apostle that is fallen out of the order, and place, he should have kept himself in. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

Mutual help.  If one walk alone, and no man go with him, nor any man care for him, and fall, then is his fall the more dangerous. Likewise the single thread is soon snapped a sunder, but when men intertwist themselves in mutual love, to help one the other, the double, the triple-folde work is like to hold out.  
In like manner, if men could and would join in one, to the behoof of one another, I see no reason why things may not be well restored and reform without any great ado.  

The Spirit of Lenity.  The manner of this restoring is not to play the rude Chirurgeon, but to do all that may be, in the spirit of lenity. The good sheepehard layeth the strayed sheep, that strayed by simplicity, on his own shoulders: the tender mother carrieth the sick child in her arms: the merciful Samaritan setteth the wounded man upon his own beast, and himself goeth a foot.  
Yet note, there is a difference between simplicity and wilfulness, between fore and fore, leper and leper, plague and plague, fault & faults, sinners and sinners.  
But this is the property of a perverse zeal and perfect hypocrisy to stand most upon trifles, mint and cumin, and upon matters of less importance, to stick at a straw, & stride over a block, to swallow an Ox, and strain a Gnat, to hollow with hue and cry after a mote, as if the shepherd should still trouble the weak sheep, and let the scabbed ram walk at will, and spread his venom throughout the whole flock.  
No, brethren. If any man be howsoever prevented in a fault, let him be restored in the spirit of lenity, and with meek discretion in a proportionable rate.  
There is a public restoring, and there is a private restoring. You are private men, and yet private men rather look into public orders than into their private own doings. And in deed, as he said, nos quoque eruditos oculos habemus, you see somewhat, and you say, as much as you see.  

The execution of the Law is the life of the Law.  There is order taken for commuting of penance, and the open restoring of the penitent. But (I grant) laws without execution are no laws. Quid leges sine moribus? Vanae proficiunt. There is no profit by such laws: nay they are lawless, and as if they were no laws at al. And therefore a latter law coming after, with full meaning to put in execution the former law, is said to revive such a law, thereby inferring plainly, that the law wanteth life, and is dead, when it lacketh execution.  
In the most honourable audience of the high court of Parliament they were the words of wise and right worthy Sir Nicolas Bacon, the Lord Keeper (whose memory is as the memory of josias, very sweet in every man's mouth) his words were: that the best instruments and sharpest weeding tools did the garden no good, though they were prepared, and if they were laid up in the store house, and not put to use: and so forth to the same purpose much.  
But I am beside my Text, pardon me: in one word, yourselves have made, & you have laws, and yet notwithstanding, as if you had none, you who can find fault with others, why do you not execute your own laws and mulctes appointed for the restoring of greater repair to the hearing of the holy word of the Lord? Will you see men fall from god, and fall to vice and profaneness even the Lecture time, and will ye not restore these members to their old order? If you were spiritual, no doubt, these things would be better ordered. For shame look to it.  
The ground of the Apostles exhortation for the manner of restoring is, because they be spiritual, and for that the Law of Christ requireth that men deal with men as meekly and lovely as they may, wherein I observe two notes, 1. The cause of their standing, who stood when others fell, 2. Then the urgent duty to endeavour to raise up them who are fallen.  
1 The cause why we stand, is not in the strength of ourselves ye that are spiritual, it cometh from God's spirit, & verse 3. If any man seem to himself to be [but] somewhat, he is deceived. The spirit is ready, but the flesh is weak, and all the readiness we have to stand to it in persecution, to persist in all temptations, either outwardly assalting or inwardly molesting, is from the spirit of God, because we are spiritual.  
The Popish partition between spiritual and temporal, as if amongst them, and their orders, every door keeper, Church sweeper, bell ringer, or taper bearer etc. were necessarily spiritual men, and all men else were not spiritual, is a toy, and well confuted of 
* D. Bilson of Christian subjection. part. 1. Pag. 244.  late. Paul writing generally to the Galathians calleth them by that which they should be, spiritual, in the carriage of themselves mutually one to another.  
Wherein my note is to that end we look upward to the spirit of God's assistance, and to his powerful hand that holdeth us up that are ready to fall. There were 7000. that did not adore Baal, and not so much as bow their knees to the Idol, but this came not of themselves, but they were kept up by God. The candlesticks in the Revelation are held up by no other hand, but by the hand of Christ. Wherefore (as it is in the song of Anna) it is God that ruleth the world, it is the Lord who guideth and directeth the feet of his Saints, it is his word that teacheth, and his spirit that conducteth his chosen servants.  

The Law of Christ.  2 The urgentnes is also thereby enforced of a good duty toward the repairing of a sinner, that the Law of Christ provoketh us thereunto.  
The Law of Moses is full of fear and terror, but the Law of Christ is full of love, and as the body is a perfect body, that is sustained with meat and drink inwardly, and kept warm externally with clothes, so the faithful man is a right Christian, that feeleth within the food of life, the consolation of the spirit, and the comfort of Christ: and in the exercise of good works and brotherly kindness as it were, through clothes to warm and to foster his good actions, and all this after the commandment, law and ensample of our Saviour, who did all that he did for others, and nothing for himself, even as the sheep, both in fell and flesh, is for his owner and not for himself.  
Wherefore, brethren, let us suffer one with an other, even for his sake that suffered for us al. Let us bear one an others burden for his sake, who upon the cross, bore all our burdens. It is the law of christ that it should so, not thereby that we become saviours of ourselves, but because he hath saved us already, and therefore may make a Law for his saved which most willingly they must walk in.  

He that considereth well his own faults, will the better bear will the imperfection of other men.  The highway thereunto is, if a man can descend into himself, & if that his considerations be like Solomon's windows Skued to give light rather into the house, than that a man may stand at the window to look abroad: and if he judge himself rather than others, and prove himself, and know & say, that if such, or such a one be a sinner, in such or such a case by infirmity, well, even I either have been, or am perchance, and certainly by nature am, and therefore may be, if now I am not as great an offender as that my brother, and therefore I must and will do for him as I would wish to be done unto myself, seeking to restore him, as well as I can, and that with all lenity.  
For there is no insulting upon or upbraiding of one another man in a fault. The mariners of Tharsis fell to casting of lots to know who was the sinner, but that God had a purpose therein, the lots might have fallen rather upon any of the mariners, than upon jonas.  
In Paradise there were but two, and they two being both faulty, began to post off their sin the one to the other, but it went not by that: every man shall bear his own burden. And a quiet conscience is a continual feast. And that conscience which is blown up in pride, and goeth for a time merrily like the windmill with the gale of vain praise, or selfeliking, or that conscience, that can digest iron like the Ostrich, that is, all his own bad doings, and yet square it out, and compare it with other men, one day shall it be called to his proper account, and when the mowing time shall come, the proud blasted ear, shall lie as low as the lowest, and shall seem no taller than his fellows, nor better indeed than it is in itself.  
6 Let him that is taught in the word make him that hath taught him, partaker of all his goods.  
7 Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap.  
8 For he that soweth to his flesh, shall of the flesh reap corruption but he that soweth to the spirit, shall of the spirit reap life everlasting.  

The maintenance of the ministery.  Paul is led in the spirit to direct the Galathians from point to point, as they most needed, and where as the infirm sinner, was over hardly dealt withal and no man would bear with his brother, and every man was partially affected, yea & where as he who sought to reform them most, and to teach them best in better ways, was least regarded amongst them, our apostle both for the former matters, told them, and so for this last point showeth what is their duty in that respect, saying: Let him that is taught [among other lessons] learn this withal, to relieve his teacher.  
In the one and twentieth of joshua the principal fathers of the Levites demanded their due when they were not thought of, and passed over, in the division: wherein certes appeareth a great over sight so little to regard the lords commandment but private care as then it did, so now also will mar all, if the Lords portion be not looked unto.  
And I note yet that in that injury, the younger levites deal not by heaps disorderly, but the gravest & chiefest fathers take the matter in hand, and they demand their due. For right is right, and may be demanded: and that which the lord alloweth, is a very right, and it is no shame to ask our own, that is full painfully deserved.  
Who is he that goeth to warfare upon his own charges? We fight the battles of the Lord in your behalf.  
Who planteth a vineyard, and eateth not the fruit thereof? One planteth, another watereth, an other diggeth, ditcheth, and hurleth outstones that may hinder your growth in Christ.  
Who feedeth a flock, & eateth not of the milck? We lead you into the Lords pastures, we watch day and night over your souls, we encounter with Wolves, we endure the parching beat, and chilly cold of all inconveniences for your sakes.  
Then if we be as the soldier in the camp, as the labourer in the vineyard, as the careful shepherd amongst his flock, should not these charges be defrayed? Our pains respected? Our persons rewarded?  
It is enacted and ordered by God himself, that the Or mouth that treadeth out the corn (as the fashion than was) should not be musted. Hath God care of Oren? I know he hath, but much more of men, that sow the seed of life, that labour in his spiritual harvest, that thrash the sheaves, that winnow, that grind the corn, that bake the bread, & that break to you the bread of your souls. They that served but at the Altar, lived of the offerings, and the offerings were certain for the most part.  
In the new Testament, why is the workman less worthy of his wages than before? They taught in types, we teach in the evidence of truth. They sacrificed beasts, we offer men's souls to God. They dealt out of the Law, we deliver, and we preach the Gospel. We sow spiritual things unto you, is it much, if we be partakers of your temporalities? We blow up the vallow grounds of your hearts, we shed into every ear the seed of God's word, we pray incessantly for the increase of God's grace amongst you all.  

Popery fed her priests, shall the Gospel starve her ministers?  Popery crambd the bellies, & stuffed the barns and butteries and latheries of a sort of sorry hinds, that could do nothing for the most part of them, but turn and wind before a heap of stones, toss a wafer cake, rinse a chalice, and mumble up a service in a strange tongue. And can ye not afford the laboursome ministry, a convenient competency? Nay out of that competency, which by the grace of god is yet left, the serving-man & the waiting-maid many times think to make up the recompense of their bodily services, by some simonical leprosy, by flat bargaining with some of their own cote: and therein verily is the greater grief.  

Prolers for livings.  Wherefore as Pilate said to our Saviour, thine own nation hath betrayed thee, and as it is in the Prophet, o Israel, thy destruction is of thyself: So, O my brethren of the Elergy, will you betray yourselves? Will you prostitute the honour of your learning, the reputation of your good names, the quiet of your consciences, & the patrimony of the Church to the covetous horseleech that can say nothing, but GIVE, GIVE. Or as judas said, What will ye give me?  
Rather live and die at your scholarly pittance, which your honourable founders bequeathed you, in your Colleges in the poor Universities, than thus scrape and scamble, and flatter abroad, glozing with the world, and misreporting one another, impoverishing your learning, and beggaring yourselves by borrowed expenses, in your ordinary and endless prolings, yielding matter for Satyr-writers, and mournful Chronicles of shameful reproach to all posterity.  
If things go forward, or rather so backward as some stick not to say they do, whereof in truth I must confess myself (I thank God) am no way experienced; but if it be so, I fear least as Christ once drove these Merchandizers out of the temple, so this chaffering in church matters will drive out Christ (which God forbidden) out of our church.  
In special you, O Patrons of benefices, remember the example of noble and worthy David, who refused to drink of the water, that was brought unto him, because it was fetched with the venture of blood. Remember you that in selling, you more than venture your own souls, and that in buying is more than ventured the soul of the buyer. And will any man buy, or dare you sell, or suffer to be sold by your retinue the lords portion?  

God will not be answered with prittle-prattle disputes.  I know the world is cunning, and can distinguish, and jangle of tithes and church-livings too and fro, till the cow come home, and that in some is borne withal, which in some others is sacrilege without any alteration of other circumstance, but that affection can wink when it will. When all is done, for I purpose not to enter particular discourse thereof, the resolution of all in all is, God will not be mocked.  
A man may pull his better by the nose, and play with a man's beard: but if he reason against God, God will not be out-reasoned. Ananias & Saphira could not deceive the holy Ghost, and you read of their end. Acan hide his theft, but not from God. Adam thought to cover himself in the shrubs, it could not be. Sara's laughter, though it were stolen behind the door, was seen of God. Elizeus may say, the Lord hath hid or concealed this or that from me, but no man can say, I can hide any thing from thee O lord, which searchest the reins, and seest the heart, and readest the book of my conscience, though I would clasp and shut it up never so fast. Thou art the God that wilt not be mocked, and wilt mock them that shall seek to illude thy commandments, which thou hast so carefully provided for the provision of thy servants in their holy travails.  

Though the Parson be nought, yet the Parish must pay their tither.  Yea marry, say some, if they would travel, if our minister were such a soldier, such an harvest man as you speak of, I could be content to have given the benefice free at first, and still yet would I pay my tithes, and make him partaker of all my goods, even by the tenth, which was an order, set down before the Law, as a reasonable rate in nature, and under the Law of Moses continued, and by the positive Law since, imitating the wisdom of God constituted by great consent of all Christendom for the ministry, and the fry thereof in Universities, & Schools, & Cathedral Churches, and collegeat houses, and separate parishes.  
Yea if their sponges were full of wholesome water, if their breasts of sincere milk, that we might suck them, if we were taught by them, we who are taught, would communicate of all our substance, very willingly to our teacher: but our Parson never cometh at us, we never saw him since he read his Articles, and as we hear, he soiournieth in some Hall or College in one of the Universities, and doth nothing there neither, that we may conceive some hope that he will come to us and do us some good hereafter.  
I am sorry to hear these complaints, in part perhaps true, in part I hope false: but suppose they be true, yet your benefices and tithes, by public Law are laid forth, you must not privately alter a public order. And as the Levites and ministers (of whom I spoke before) when there was a hard division made, & their part left out, yet were they not their own carvers, but the ancient and chiefest amongst them brought their cause before Eleazar and joshua, and so order was taken. And I am sure you of the laity, as they speak, and yet having in your hands the Church-livings which were given to spiritual uses, will not suffer that we enter upon our own, even therefore because you have by hook or crook gotten and impropriated them against all reason in the time of darkness into your hands.  
Likewise no more may you deal evil with the evil, or refuse to render your tithes and duties, thereby not agnizing God to be the giver and the blesser of your possessions, because some of Helies' children play unruly pranks, either being present, or in their absence from their charge. No certes, and I am persuaded if discreet complaint in this necessary matter were made to Eleazar & joshua in dutiful sort, some speedy remedy would have been thought of, & gone through with ere this.  
Why? He that laboureth not, should not eat. Tru. But private men must not bar men their commons at their discretion, no more than subjects may withdraw their fealty and tribute from Caesar, if Caesar should deal otherwise than beseemeth his imperial function. These reasons send to confusion and mutinies, and must be repressed.  
And yet (dear brother) as God will not be mocked of the scholar that mocketh him in his tithes, so will he not be mocked of thee, thou teacher, in thy security. 
catechizing.  He that seethe the falsehood in tithing, seethe also thy not teaching, the word is catechizing, whereby a most religious, & a godly Echo, is heard in the church of God, and the elements of religion are taught, and the evidences of our salvation are thoroughly perused to the everlasting salvation of many a soul.  
And though thy Parish deal corruptly with thee, they in the end shall reap as they sowed. But deal thou according to duty, till thy land, cast thy seed and that plentifully, cover it warily, and commit the success to God, and possess thy soul in hope and patience, and in the end the Lord will be thy sufficient reward, far exceeding all the commodities out hard and pinching masters detain from us.  
9 Let us not therefore be weary of well doing. For in due season we shall reap, if we faint not.  
10. While we have therefore time let us do good unto all, specially unto them which are of the household of faith.  
The last exhortation was proper for the maintenance of the ministery, and this is inferent, and concluding the same, together with an enforcement of doing good under hope of an answerable harvest in due season, if we tarry our time, and expect his leisure, without weariness & fainting, being bountiful, 1. While we have time, 2. Generally to all: 3. But specially to the faithful.  

Covetousness.  The extreme covetous man keepeth his goods, and all is for himself. Auidis avidis natura parum est. He would feign reap, but he dare not sow: and if he sow, he so dealeth, as he supposeth he may be sure to undo another, and gain himself. But blessed is the richman that is found without blemish, that knoweth how to do good, and is not weary of well doing. For it is good to ware old in this service of well doing.  
The 
* Plato.  Heathen man said it was a harder thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it was a harder matter to be good still, than to be made good for a while. And for the special hindrance in this well doing, our saviour giveth out this caveat: Take heed of covetousness. 
Luk. 12.   
Take heed, it assaulteth secretly, it entereth like a friend, it hath pretences many, and fair, & as men drink many times much at the first to quench their thirst, yet in drinking too much, and too often, the dropsy is engendered: so though at first a man take pains in the sweat of his brows. to maintain himself and his, yet if he look not to it, this lawful pain at first, may end in a covetous desire to gain over hastily, and to lay up to purposes, he shall never enjoy, whereas a Penny well gotten, and well employed is the grace of God, and wealth enough.  
1 The first note was, that we do good in due season, and that while we have time. For the life of man is a span long, & of small continuance, we see it so, but where is he that considereth thereof in such sort as he should?  

The suddenness & the certainty of death is known, but that knowledge sleepeth in a man, and is not remembered to amend every man himself.  In the book of Genesis 
Genes. 5.  it is repeated and repeated again on this wise: all the days that Adam lived, were nine hundred and thirty years: and he died: all the days of Seth, were nine hundred and twelve years: and he died. All the days of Enos were nine hundred and five years: and he died: and so forth of others, and still though the days were never so many, yet, and he died, was the conclusion of al.  
It is strange the Scripture should so curiously inculcate a matter, whereof no man doubteth: why doth it tell us that we know? We know that they are dead. And we see daily that men die before our face, and our life is a vapour, a bubble, a flash, a weavers shuttle etc.  
In deed if in reading such like sentences to this effect, or going with a corpse to the grave, or hearing the preacher beat upon the immortality of man we assent thereunto: but when the remembrance of death should be as it were the siue or searcer to our own, and of our own actions, Omnis illa assensio illabitur. Our former knowledge is quite forgotten. Yea even when we see other men weak, sick or feeble and when we can think, and when we can say of them, as they who ferrey on the thames, that the boat that goeth hard on the other side by us rideth swiftly, yet we dream that our own barge standeth still as it were a ship at anchor, or that we pass very slowly.  
O Lord, while we have time, and the time is short, while we yet live, and have any being, which cannot be long, for the life of man is not a perpetual light, but as the little candle, that is wasted with the wind, and blown out with a puff, or consumed after a while, O while we have time, let every man conform himself to some well doing. These 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after-wits were never good, that will be wise when it is too late, that would enter when the door is shut, that come to the fair when market is done, the Lord abhorreth the blind sacrifice, that cannot see the acceptable time, the halting sacrifice that is soon turned out of the way, & never cometh duly in a timely season.  

Too much curiosity in giving of an alms is not good.  2 My second note was for the generality of doing well. If thy right hand be extended to many, thy left hand must not draw it in. If thy clouds be full, they may power down both upon the habitable, and inhabitable places: better lose an alms given to one that needeth it not, than to withhold thy mercy upon suspicion where the need is great, though for circumstances a man may be persuaded to the contrary.  
An alms given to one in the name of a Prophet, though he be a counterfeit, yet given under that form, looseth not the reward: so a relief bestowed as to a man as thou art, and to thine own flesh, is accepted of God, that made you both.  
The times are not now that Israel must forsake the land for famine, and go into Egypt. The times are not as they have been, that men have been constrained to buy Pigeons-doung at a dear rate: the times are not, as when men have eaten their own ordure, yea the mother her own child: the times are not, as when the Father, the Uncle, and the Son have striven for a rotten mouse, and when whole multitudes have been driven to fry out moisture out of old leather. The times are not, as they have been in England, when bread was made of fearn-rootes, & as of late in Queen Mary's time, commonly of Acorns.  
Notwithstanding, this year is a dear year, the multitude are needy, and their need is great. And therefore a large relief, and a general liberality is most requisite, and he that hideth his corn & will not give, nay will not sell, is the curse of the people. But he that selleth reasonably, and giveth cheerfully, blessing be upon his head for evermore.  
Good Zacheus when salvation came to his house, he began to think whether he had dealt hardly by wrong cavillation with any man, & offered to make quadriple recompense with the one half of his goods, & the other moiety he was content frankly should be for the poor.  
Half your goods in constituted commonweals under christian dealings is not ever required, and the poor sort must be no proud beggars. Ruth was content with pease, Elias with a little meal, Lazarus wished but a few crumbs, and beggars must be no choosers. Yet in the book of Ruth I note to the great commendation of Booz, that Booz servants when Ruth came at meale-time, 
Ruth. 2.  and stood not like a saucy beggar, but mannerly, beside the reapers, they gave her plentifully, and she did eat, and was sufficed, and left. That the poor may eat and be sufficed, it is liberality: but to be sufficed, & to eat, & leave, is great liberality.  

A wanton proverb amongst beggars.  The diet than was but parched corn. Our age is over nice. And brown bread breedeth melancholy. But very need must teach us the parcymony and homeliness of elder years: and yet if we could spare our impertinent attire, and our superfluous fare, our country dearth were yet but a cheapness, & our hospitality might be greater, our charity enlarged, our bodies more wholesome, and our souls better accepted of God, that accepteth them that live temperately, and in their temperance consider the needy, and regard the poor.  
In this story I note one note more, that Booz took order that Ruth should be liberally used, and yet he would have her labour and glean for that she had. So (my brethren) if there were order taken that they who could work, and take pains, and if their pains would not fully suffice, than there might be some supply by letting fall some sheaves of our plenty, some loan of money, and some way else to further the labours of numbers which now go up and down idly, and of this idleness there now cometh nothing, but innumerable inconveniences: and thus much for the generality of relieving.  
2 It is the wise man's exhortation, cast thy bread upon the waters. 
Eccle. 11.  By bread may be meant the seed of bread, by casting may be meant sowing, and men when they sow, they sparse not all in one place, but they sow with discretion: by waters some think is meant moist places, which in hot countries are most fruitful. Some, by waters think are signified the sea, that on the very Sea, a man should not stick to venture his goods, and even to ship them over to far countries, to do them good, and in the sight of God this traffic will be a very acceptable trade, and in the end to thee very profitable. For though men may think thy bread is cast away, and thy seed is lost, yet in the return of time, thou shalt reap of thy liberality thy bozom full. But I argue.  
Must I cast my bread upon the waters? If by waters the fruitful ground be meant, as the bozom of the poor, who ever is the fertile ground, so yet the case of the poor faithful man is the most fertilest field of all others.  
If it seem that by the waters, I must help even strangers that need my help, that are far off and discluded by the Sea, than I reason; if I must do good, which I deny not, even to strangers, what must I do to the man that dwellech by me, and to the poor Christian which perisheth under my nose, and in my sight? Must I care for the lily of the field, and not for the lily in my garden? Or must I feed the raven, and starve the innocent and simple Dove? Or must I do good to all, and not most specially to the household of faith, who most commonly needeth most, and deserveth best?  
If garments must be variously cut out, according to the proportion, the persons be of, that must wear them, then verily greatest respect must be taken of them whom the world hateth, and double care for the household of the poor faithful.  
But if I speak my conscience, I would it might affect, where I wish amendment. Of all men the poor professor is least set by, even by them, whom yet I persuade myself are of the same household of faith. It is strange, but the common usage hath made it no strange thing. This offensiveness in entertaining the bad, and excluding the good, if it be to win them it is well, but in the sight of all men if it food them up in their follies, it is more than a folly. Thou canst not eat thy bread alone, neither do: but let thy delight be in the relief of them with whom thou shalt meet, and rest with in the land of the living.  
11 Ye see how large a letter I have written unto you with mine own hand.  
For reforming of the Galathians and for their perfect instruction Paul dealeth not by word of mouth, but he writeth unto them and that a long letter even with his own hand.  
1 The length of his letter declareth the largeness of his love 2. With his own hand, showeth the certainty whence the letter came.  
1 The mentioning of this length was not with a lawier-like intent to be paid by the lines which they lengthen of purpose, but as I say of love to affect them with the more words, whom a few words could not move, he willeth them to consider: you see how large a letter I have drawn: as who would say, were the matter of small weight, and not your soul's health, I might spare my labour and with more ease be utterly silent, or at the least, much more brief. But you see I am long. Wherefore consider thereof accordingly.  
2 Paul's Letters were not only long, but though they were long, and he leasurelesse, yet he writeth all with his own hand.  
The Apostle was unlike many men in the world, who speak one thing and do another: have one thing in their tongue, and another thing in their hand: but as Samson 
judg. 14.9.  when he came to his father, he came with honey in his mouth, and honey in his hands, so Paul hath the same doctrine sweeter than honey and the comb, as at first in his teaching, so now in his writing, and he putteth all down under his own hand.  
In the second of Kings 
2 King. 4.34.  we read of the manner which the Prophet Elizeus used in restoring to life the Sunamits son. He sent his servant with his staff, and it would not be: wherefore he cometh himself, he spreadeth the child abroad, he putteth his mouth to the child's mouth, his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon him, and the flesh of the child waxeth warm.  
Paul in some resemblance taketh the like course, he spareth no pains, he showeth all tender affection, and what doth he not to restore them to life, whom the false Apostles had even wounded to death? He putteth his mouth to their mouth, he speaketh in their ears, he spreadeth himself upon them, he writeth a large letter, he layeth it before their eyes, and putteth his epistle into their hands, and he poureth this wholesome Doctrine into their sores: and because they should certainly know that the Physic came from himself, he writeth all out with his own hand.  
The false Apostles even in Paul's time were grown to a wonderful impudence to broach their errors under the names of the true Apostles, and all others follow that devise, as Manichaei (saith Austin) 
Contr. Faust. lib. 22. Cap. 8.  legunt Scripturas Apochryphas, etc. 
The Motive of Traditions and unwritten verities.  The Manichees read secret hidden Scriptures: cobbled up, I know not by whom, under the name of the Apostles. But our adversaries at this day, as in part they tread the paths of such their predecessors, so yet they have a trick also over and above, when they want forged writings, they make up their claim by unwritten verities, which they call Traditions.  
You see this is an old practice to fetch about, & to wind in men into their 
* Aug. in joh. tract. 97.  coulorable errors. Wherefore in great wisdom and like goodness both in special for this Epistle, & likewise for the rest of the Scriptures, the Lord God providing for the Majesty of his own word, and intending the certain salvation of the faithful, would not commit that the foundation of faith should be grounded or depend only upon the tongues of men, but himself spoke from Heaven openly in his son, and inspired his Prophets of old, and afterward the Apostles to draw forth & write out his whole mind, to the end there might be an undoubted Scripture, assuredly sufficient and able to make men perfect & complete in all good works.  
It is not denied but many things were done by our Saviour in the days of his flesh, many things by the ancient prophets in ample and particular manner not laid forth, yet that which is written was therefore written, because God knew what was sufficiently certain to the attainment of a good belief, and through belief, to everlasting life. Secret Doctrines, unwritten Traditions and such stolen waters are sweet only to corrupt tastes, and to men that will needs either be spiritual witches, or else be bewitched.  
12 As many as desire to make a fair show in the flesh, they constrain you to be circumcised, only because they would not suffer persecution for the Cross of Christ.  
13 For they themselves, which are circumcised, keep not the Law, but desire to have you circumcised, that they may rejoice in your flesh.  
Paul having spoken of his own affection toward them, speaketh now again of their doing. As many as desire, etc. As many, ergo there were belike many. And no marvel if ruble be rife where precious stones are refused. In the multitude of these false teachers I mark, 1. Their vainglory, and then 2. Their vain fear.  

Vain glory.  1 Their vain glory was to make a fair show, that they, and who but they, were the converters of so many, and so many prosilites. This is a shrewd affection, and it savoureth of an Antichristian pride to sit in the consciences of men, to affect a Rabbinisme and a Masterdom in the Church of God, to desire to carry Disciples personally after them, little caring if they set all on fire, so they may gather the ashes of their fond conceit, and make a flash of a foolish rejoicing. And in this vanity is always through hypocrisy interlaced a show as if themselves would perform that which they require of other, which in truth they neither 
* Act. 15 10.  could nor 
* joh. 7.19.  did perform.  

Vain fear.  2 Again, mark it, and lightly you shall find that the ambitious head, hath a trembling heart there, where he should least fear.  
If is a truth, he that looketh into his duty through the running water of an aspiring mind, or a timorous thought can never go upright.  
What is the cause that the truth of Christ jesus at this day amongst us is so slowly embraced, and so coldly professed? What is the cause that in God's causes, there are found so many hares that run away, so many timorous hearts, and so few Lions of courageous stoutness in the Lord? He that watcheth the wind will never sow, he that observeth the clouds will never mow. There is the cause, and this fear, I mean, the fear which is not of God, is always the evil counsellor.  
But can you not choose but fear? Then fear THE FEAR OF JACOB, the Lord of hosts and the God of heaven. If I be your Lord, where is my Fear? Saith the Lord in the Prophet. Why fear ye the frowning face of frail man? His life is in his breath: and his breath is in his nostrils. Clauus clawm. Let the fear of God as the stronger pron drive out the fear of man as the weaker nail. It is a Proclamation in the book of judges, 
judg. 7.3.  that trembling minds and fearful hearts should departed from the Lords camp.  
The fear that troubleth many at this day, if we look upon things but with a man's eye, and if my simpleness beguile me not, even that fear will beguile as many as so fear. And he that feareth a frost, shall be covered with snow. But he who feareth the Lord, is a fenced tower. And come what come can, the momentany persecution in this mortal life is no way comparable to the life to come. Vain hope & vain fear, are vain affections.  
If the Machivelian Pragmatique, the bold jesuit, the busy priest could consider thus much, if the silly reed, and the unstable soul, and the simple subject could conceive this much, that there is no hope but in God, no fear but in and for the Lord, no trust in a single thread, no hope by villainies, no fear of treacheries, no harm from Amelec, no hurt from the proud Priest, I doubt not, & I know by undoubted circumstances what I say; Recusantes which now are in respect of the truth, would then as resolutely many of them refuse many points of Popery, which now they embrace, with little ado.  
When I behold the state of Christendom at this day, so far forth as a weak ey can ken and discern, me seemeth, I see the sight that Abraham saw in the mountain when he looked toward Sodom and Gomor, and saw nothing but smoke and fire.  
Wars and rumours of wars, anguish and tribulations, such as have not been since the beginning, are the portion the end of the world must be prepared unto.  
Hitherto above desert and against the innumerable instruments of Satan and of the man of sin, God hath defended us, and his truth, and shall we for a little cloud of fear or flash of fire forsake the sincerity of his Gospel now? Suppose they should: I trust they shall not: for though we be sinners, they be devils, but suppose they should kill our bodies, our souls they cannot kill. I hope they shall do neither if we faithfully fear and serve our God, and not them: But suppose they should prevail against this temporal life of ours.  
As in shooting sometimes, when the bow is cut shortest, yea when the bow & bowstring break the arrow flieth farthest, and winneth at length: so when the righteous is kept in the narrowest straits, when body and soul both break and part asunder, then is our God most glorified, the righteous proved, their patience tried, their faith experienced, and their hope extended unto, and their fear occupied about better matters.  
Solon an heathen, being demanded how he durst so boldly resist the tyrant Pisistratus, answered, fretus senectute mea. His old age made him bold. And shall old age encourage an heathen man, and what should the faith of a Christian man do, what should the divine providence, and fear of the Lord effect in our hearts? Shall the corn fear the flail, the gold the fire, the grape the press? Et facere & pati fortia Christianum est. Shall any man be strong and stout, and shall not a Christian? Let us consider Paul's example herein.  
13 But God forbid that I should rejoice in any thing, but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto the world.  
15 For in Christ jesus neither circumcision availeth any thing nor uncircumcision, but a new creature.  
16 And as many as walk according to this rule, peace [shall be] upon them and mercy, and upon the Israel of God.  

The cross of Christ.  Paul maketh an open detestation against their vain desire of rejoicing in the flesh, and showeth wherein true joy consisteth, not in a thwart cut of the flesh, but in the cross of Christ, that is, in Christ crucified, and herein is true joy. This is as Barnard speaketh music to the ear, honey to the taste, and a most good jubilee, and perfect joy to the mournful heart.  
When our Saviour suffered, we read that the sun was darkened, the earth moved, the powers of heaven and earth were shaken, the rock did rive asunder, the vail was rend, and the graves were open, & all things felt a sympathy & a compassion at the passion of Christ, and shall not man have a feeling of these sufferings, for whom only he suffered them? Shall he not, should he not mourn for these sins, that caused the son of God to take upon him the shape of man, and the shame of the cross?  
And yet because he hath been crucified for our sins, and hath canceled the hand-writing that was against us, and hath triumphed even on the cross, wherein should Christians joy and rejoice, but in his conquest? And their greatest comfort is even in the cross of their redeemer, whereby Paul addeth that the whole world is unto him, and should be unto us, as a crucified thing, and that we again are crucified to the world, that we may live in him, who hath died for us.  

The effects of Christ's passion.  And this is the double effect of our saviours passion. 1. First to redeem us from sin, death, and the world, 2. Then to revive us in all goodness that we may be new creatures in him.  
The redemption is perfect and was paid by Christ, in his own person on the cross, and resteth upon his proper discharge, in whom we have redemption through his blood, that is, the remission of our sins. 
Phil. 1.14.  The life we live in Christ through the virtue of his passion, and operation of his spirit, whereby we are mortified to the world, hath not these degrees of perfection, because of the imperfection of the flesh, wherein we yet are detained, the Law of our minds being hindered by the frowardness of our members, and fettering us somewhat in the ways of our full delivery: but yet of our full delivery we need not doubt. For as the prisoner being acquit at the bar, feeleth the comfort of his release, and yet he must go back to the prison, and then in expedient order of time his bolts shall be knocked off, and he perfectly released: so we albeit we are pronounced quit by Christ, and the inditement be canceled, and the world, and all be crucified, and we in heart find the joy thereof, yet in process of time the perfection of our joy is finished, and not by and by perfected.  
And as they which are ransomed from the Turk, though the price be all paid, and they are sure it is so, and in part their bands are taken from them, yet while they are in their journey homeward, in remembrance of this old captivity, & for a submission all along as they go through the territories of the Turk, they are not without some kind of bonds or fetters: even so while we yet remain in the vale of sin, in the tabernacle of the body, and till we can quite get out of the Turks dominions: till this corruption shall put on incorruption in another world, this present world is an hindrance, and an hampering, and a fettering unto us, but the nearer we come to our own country, the more we take our leave of the world, and in the end we relinquish all, and enter the perfect perfection of all perfections in jesus Christ.  
Verse 16. As many (without distinction) as walk, and are directed according to this rule (which is) the Canon of the Gospel, and the sceptre of Christ, Paul wisheth them mercy and peace, or signifieth unto them that they have the promises of peace & mercy, because they they are the Israel of God, for God is not the God of Israel according to the flesh, as the false Apostles bear them in hand, but according to the faith. For circumcision availeth nothing, neither yet is uncircumcision any thing, there is no difference in either. But the new creature in Christ is the Israel that prevaileth with God.  

Circumcision.  Circumcision was a covenant of righteousness and a seal of faith, and a bond to do all that God should command his people to do, & so he that was circumcis●… was expressly afterward bound to the Law which God commanded. But as it was a covenant of righteousness, and of faith, so was their faith of a righteousness in christ to come, and therefore because Christ is come, that fashion of the seal is dashed out, and the form of righteousness cometh by Christ that is to come, and to that end is come, that he might deliver us from the Law, and be the accomplishment of all in himself, even to all that believe in him through out all the world. But of this matter hath been debated very often. To draw to an end.  
17 From henceforth let no man put me to business: for I bear in my body the marks of the Lord jesus.  
There is no end of wrangling, if a man will follow them who make no conscience what they say, or do. For the whole matter, as of the pretences of Moses Law, of Abraham's name, of the people of Israel etc. enough hath been debated, if any thing can be enough, and namely diverse times of circumcision, a mark which they laboured unfruitfully now under the Gospel to set in the flesh, wherein Paul opposeth the marks which were imprinted in himself, which he calleth significantly the marks of the Lord jesus. Whereof a word or two.  

Neither prosperity nor adversity are the proper and necessary marks to discern the truth by.  Since the first beginning, when I consider generally the Church of God; floating in the waters, turmoiled in Egypt, wandering in the wilderness, wasted with wars, destroyed with corporal plagues, and led into sundry captivities, I began, as Ruth after the harvest of Booz, so I after the labours of many others wiser than myself, to make these events, as certain marks to know the Church by.  
In special, when I looked upon the murdering of Abel, the sale of joseph, the lake of jeremy, the den of Daniel, the desert of Elias, and the like.  
Under the new testament, when I behold the poverty of Bethlehem, where our Saviour was borne, and therein the stable and manger wherein he was laid, and so his exile ensuing, and likewise the race he ran, having not any where to rest his head.  
And since, till our time, for the first 300 years when I see the Church most afflicted with tyranny: the next 300. most infested with heresies, for 800. years following besieged with apostasy: and the last 100, and odd years abounding with swarms of inconveniences, I began, as afore, so again to make no reckoning of a flourishing success, in the cause of truth, and I read it the better mark of the two to measure doctrine by the hard lot of the true professor, than by the fair prosperity of the world afforded. Notwithstanding I would be loath to repute that as a special mark of the sheep of Christ, which may be common to a company of Goats, and may be not incident to the Church of Christ at some better seasons: Agar troubled Sara, but yet Sara tumbled Agar out of doors: Ishmael persecuted Isaac, but the bond brat had no part in the inheritance. And albeit there be a farther learning in these ensamples of spiritual comfort, yet they were also literally true and for the time trouble was upon the ungodly, and the godly for a season was not to be discerned by the mark of adversity.  
The adversity may be the same, but the cause being diverse, doth distinguish the adversity and maketh it sometimes a taste of farther pumshment, sometimes a monument of desert, and a recalling from sin, sometime a trial of faith, an exercise of patience, an experience of hope, a duty of all men to endure all in expectation of better things purchased by Christ's suffering, and laid up in heaven whereinto a man must enter by many tribulations.  
On the cross there were three who suffered, a damned thief, a saved soul, and the Saviour of us al. The penalty of the cross was one to them al. But yet there was an incomparable difference in their persons.  

The unquiet man may purchase a great deal of trouble to no purpose, but is he therefore the wiser man?  The flagellant Friar may whip himself, the whipping jesuit may scourge himself, Baal's Priests may cut themselves, and others may be whipped, cut & scourged of others, & all these be no marks that can make the cause good, but the good cause sanctifieth those marks that men inflict upon us for righteousness sake. Wherefore argue not of prosperity, for it is seldom found: neither yet argue of the marks of adversity without discretion, except your cause be as Paul's was, for though they be more common to most of the godly, yet they are not ever necessary, nor always proper.  
18 Brethren, the grace of our Lord jesus Christ be with your spirit. Amen.  
The entrance into this Epistle, was not hard, the end is easy, the middle hath been as you have heard, and all to set forth the Grace of God which is almost the first and last word of the whole, wishing them, and even to their spirits, a lively feeling of his Grace, which quickeneth the soul.  
And here, why should I dilate, or drive and sleek out that, which is without pleats, and plain in itself, and which hath been laid open, more than once already? I know, the 
Lombar. Thomas Aqui. etc. Sarcerius in dict. scholasta. Pelbartus in Rosareo aureo.  Schoolmen in steed of dividing the various significations of this word (Grace) they break it into shivers, and beat it into powder, and never make an end.  
In few and generally: Grace is no way Grace that is not every way graciously granted and freely given: and it may be offered, where it may be refused. But where God will bestow it, it shallbe received.  

Grace.  In special, first the Grace of God is the favour of the father. 2. The Grace of the spirit is the operation of the holy Ghost. 3. The grace of Christ is the merit of the son and the mystery of his passion. And these three go all together, and are never asunder.  
And these three, brethren, being thoroughly known and believed and laid to heart, in a full and certain assurance of the spirit, & not swimming in the quick conceit of an imagining head, and gliding up and down in a slippery tongue, but felt in the soul, and settled by faith, in the inward fruition of the secret parts, what comfort work they not? They quiet the conscience, they pacify the mind, they order the whole tenor of a Christian conversation in every good way. The fear of the Law, hath not these effects. And therefore Paul especially wisheth the Galathians the Grace of Christ.  

Civil salutation.  It was an ancient custom among the Gentiles to subscribe their letters with an ordinary wish: as of SAFETY and HEALTH etc. And we 
* Dion. Nicaeus in vita Tiberi●.  read, that when Tiberius the emperor had received letters from the Magistrates of Rhodes, and by some negligence, the customary subscription was omitted, he sent for them, and caused them to set unto their letters their usual wishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to subscribe their letters, as the usage was.  

Christian wishes.  I note, (as meaning not to note any farther matter of difficulty in this Epistle), that our Apostle, and so the rest of the Apostles (wisely admitting the civil usage of salutations, yet with some amendment, reducing all to the centre and groundwork of all our doings, and deriving all from the  head) he and they also wish Grace, Mercy, & Peace; Health, and Salvation. Health of Body, Salvation of Soul, and Safety of both, and that not at aventures they know not from whom, but certainly from the right spirit of all Grace, even from God through Christ our jesus and only Saviour.  
And thus the Apostle endeth. And now (I hope with your good leave) with this end I may end and betake myself to a doubled charge nearer home and at home. My dear friends, and good Brethren of Abington, Far you well: I can but wish unto you as to myself. O Lord and Gracious Father, let thine Apostle Paul's wish and prayer take place among this people: The Grace of Christ jesus be with you all, and with your spirit for ever more. Amen.   NUMB. 6.24. 
The Lord bless you and keep you, the Lord make his face to shine upon you, and be merciful unto you. The lord lift up his countenance upon you, & give you his PEACE.  
FINIS.