Galatians 6:16

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

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

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

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

By this we may see what Lesbian rules they follow: and how that which they account the highest degree of perfection, is in truth the depth of abomination: that it hath beene the cause of much wickednes, as of idlenes, hypocrisie, whoredome, so domitry, besides the cruell murthering of many poore innocents. Therefore let neither their hypocrisie, nor the churches pretended authoritie, nor the long receiued custom, any thing mooue vs, but that leauing them, we follow the rule of Paul in this place: for they that walke according to it, peace shall be vpon them and mercie. By peace, we are to vnderstand outward peace, as prosperitie, and good successe in all things we goe about. For whatsoeuer they doe, shall prosper. Psal. 1. 3. And peace with the creatures; as first with the good Angels, Coloss. 1. 20. who are ministring spirits, sent forth to minister, for their sakes that shal be heires of saluation, Ebr. 1. 14. pitching their tents about them, Psal. 34. 7. and bearing them in their hands as the nourse her child. Psal. 91. 12. Secondly, with the godly. The Prophet saith that in the kingdome of Christ, the wolfe shall dwell with the lambe, the leopard shall lie with the kidde, &c. that is, men of fierce, sauage, Isa 11. 6. and woluish natures, shal be so changed by grace, as that they shall liue peaceably and louingly together. Thirdly, with the wicked their enemies, partly because they seeke to liue in peace, as Dauid saith of himselfe, I labour for peace, Psal. 120. 7. partly because God so inclines their hearts, as that they are peaceable. Lastly, with the beast of the field, and all the creatures. The Lord promiseth to make a couenant with the wild beasts, and foules of the heauen, in behalfe of his people, that they may sleepe safely. Hos. 2. 18. But the peace which is principally meant in this place, is peace of conscience which passeth all vnderstanding. Phil. 4. 7. Which is peace with God, beeing reconciled and at one with him. Rom. 5. 1. Beeing iustified by faith, we haue peace with God. And peace with our selues, which is three fold, as it is opposed to a threefold dissention in man. The first is, when the will and affections renewed by grace, are obedient to the minde enlightened by the spirit, and at peace therewith: opposed to the dissention that is betwixt rebellious affections, and naturall reason. The second is, when grace (though strongly assailed) giueth corruption the foile, whereupon followeth the calming and quieting of the mind, opposed to the combate betweene the flesh and the spirit. The third is, when the conscience perswaded of remission of sinnes, and reconciliation with God, ceaseth to accuse and terrifie, and beginnes to excuse, and comfort vs: opposed to the conflicts that a distressed conscience hath with legall terrours, and the anger of God. By mercy (which is the cause of this peace) are vnderstood, all spirituall blessings, which flow vnto vs from the loue, and fauour of God in Christ, as remission of sinnes, iustification, sanctification, and eternall life it selfe. The words ἐπ’ αὐτοὺς, vpon them, haue great emphasis, signifying, that these blessings come downe from heauen, and light vpon them that follow this rule, and that they cannot he hindered by the mallice of men.

Let the Pope then anathematize, curse, and excommunicate vs, both Prince and people, because we tread not in the steps of his faith, but of the faith of our father Abraham, and walke not according to his rule, but according to this rule of the Apostle: for we need not feare his thunderbolts, nor curses, seeing the causelesse curse shall neuer come. Pro. 26. 2. for what though he curse, if God doe blesse? It was the thing that comforted Dauid beeing cursed of his enemies, in that though they did curse, yet God would blesse. Psal. 109. 28. and let vs comfort our selues in this, that he will curse them that curse his people. Gen. 12. 3.

Againe, if peace and mercy shall be vpon them that walke according to this rule, then wrath and indignation shall light vpon those that follow any other rule, or deuise any other way, or set downe any other meanes of saluation besides, or contrary to this. False therefore is the opinion of Pucksius, that if a man lead an outward ciuil life, he may be saued in any religion, the Iewe in his Iudaisme, the Turke in his Mahometisme, the Heathen in his Paganisme. For they that walke not in this way, according to this rule, doe but weary themselues in endlesse Labyrinths: and so walking without line or rule in their crooked wayes, shall be led with workers of iniquitie, whenas peace shall be vpon Israel. Psal. 125. 5. Other vses are made of mercy and peace, Pag. 11. and 12. to which places I referre the reader.

The Apostle addeth, that peace and mercy shal be vpon all them that walke according to this rule, and vpon the Israel of God. There is a doble Israell mentioned by Paul. Israell according to the flesh. 1. Cor. 10. 18. and the Israell of God: as there is a twofold Iewe, one outward, in the flesh: another inward, in the spirit. Rom. 2. 28, 29. By the Israell of God, the Apostle meaneth all such as are like to Nathaniell, who was a true Israelite, in whome there was no guile. Ioh. 1. 47. whether they be the faithfull Gentiles, or beleeuing Iewes. And he makes mention of the Israell of God, partly by reason of the aduersaries, who bragged so much of their father Abraham, and that they were the only true Israelites, and yet were noe Israelites because they troade not in the steps of the faith of Abraham: partly for the weake conuerts, who thought it a hard thing to be seuered from the society of those, to whome the promises were made: partly for vs Gentiles, that we might know that all are not Israell, which are of Israell. Rom. 9. 6. but that all they which are of faith are blessed with faithfull Abraham. Gal. 3. 9. seeing that God is no accepter of persons Act. 10. 34.