Chapter 1: The Epistle of St. Paul to the Galatians

The Argument. Two things are generally to be considered, the occasion of this Epistle, and the Scope. The occasion that moved Paul to write this Epistle was, because certain false Apostles slandered him both in respect of his calling, as also in respect of his doctrine; teaching that he was no Apostle, and that his doctrine was false. And by this means they seduced the Churches of Galatia, persuading them that justification and salvation was partly by Christ and partly by the Law. The Scope of the Epistle is in three things. First the Apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching justification by Christ alone. And upon this occasion, he handles the greatest question in the world, Namely, what is that justice whereby a sinner stands righteous before God, in the 3rd and 4th and in the beginning of the 5th. Thirdly, he prescribes rules of good life in the 5th and 6th chapters.

1. Paul an Apostle (not of men, nor by man, but by Jesus Christ, and God the Father, who raised him from the dead.)

The Epistle has 3 parts, a Preface, an Instruction, and the Conclusion. The preface is in the five first verses; and it has two parts, an inscription, and a Salutation.

The inscription sets down the persons that write the Epistle, and the persons to whom it is sent. The persons that write are two: Paul and the Brethren.

Paul is mentioned in the first verse. In which, in comely and decent manner he commends himself to the Galatians by his office and function [as Apostle] that is, one called to be a planter and founder of the Church of the New Testament among the nations. And because the title of an Apostle in general signification may agree to all teachers: therefore he goes further, and sets down the cause of his Apostleship. And first he removes the false causes in these words [not of men] that is, not called by men as by authors of my calling, or not called by the authority of men. And in this Paul opposes himself to the false Apostles, who were called not by God, but by men. Again he says [not by man] that is, not called of God in and by the ministry of any mere man. And in this Paul opposes himself to all ordinary ministers of the Gospel whatever, who are called of God by man. This done, he propounds the true cause and author of his Apostleship, of whom he was called immediately. Against this it may be objected, that Paul was ordained to be an Apostle by the imposition of hands of the Church of Antioch. I answer, that this imposition was rather a confirmation than a calling. Secondly, they of Antioch had not imposed hands on Paul, but that they were commanded by the Spirit of God. Further Paul adds that he was called by Christ [and God the Father] for three causes. The first, was to signify the consent of will in the Father and Christ. The second was to teach us how we are to conceive of God, namely that he is the Father, and Jesus Christ, and the Holy Ghost: for the Godhead may not be conceived outside the Trinity of persons. The third is, because the Father is the fountain of all good things that come to us by Christ. Lastly he sets down the effect or action of the Father [who raised him from the dead] and that for two causes. One was to prove Christ to be the natural Son of God, for he professed himself to be so: and that was one cause why he was crucified and put to death. Now when he was dead, if he had not been the Son of God indeed, he had never risen again but had perished in death. And in that the Father raised him again to life, he gave testimony that he was his own natural Son. And therefore Paul says that Christ was declared to be the Son of God by the resurrection from the dead; and he applies the words of the Psalm, (you are my son, this day have I begotten you) to the time of Christ's resurrection. Again, Paul mentions the resurrection of Christ, to note the time of his own calling: for though the rest of the Apostles were called when Christ was in the estate of humiliation, yet Paul was called afterwards, when Christ was entered into his kingdom, and sat at the right hand of his Father.

The use. First, whereas Paul in the very forefront of his Epistle begins with his own calling, I gather, that every minister of the Gospel ought to have a good and lawful calling. A man cannot preach unless he be sent. Christ took not to him the office of a Mediator till he was called and sent of the Father. Therefore the opinion of the Anabaptist is foolish and fantastical, who think that every man may preach that will without any special calling. They allege that the house of Stephanas ordained themselves to the Ministry of the Saints. Answer, the meaning of the place is not that they called themselves, but that they set themselves apart to the ministry of the Saints, in the purpose and resolution of their own hearts. Again they allege, that all Christians in the New Testament are Kings and Priests, and the office of the priest is to teach. I answer, all are priests in that they are to offer themselves in sacrifice to God: and to teach privately within their places and callings, as the master his servants, the father his children, etc., and to make a confession of their faith, when they are called so to do. Thirdly, they allege, that the power of the keys is given to the Church. I answer, it is indeed; yet so as the use and administration thereof belongs to the ministers alone, in the dispensation of the word.

Secondly, whereas Paul says (not of men but of Christ) I gather that every lawful calling is of God, and not of men as authors thereof: and that the right to call belongs to God. The Father thrusts forth laborers into the vineyard; the Son gives Pastors and teachers; the Holy Ghost makes overseers. It may be alleged that the Church has authority to call and ordain ministers. I answer, that the Church's authority is no more but a ministry or service, whereby it does testify, declare, and approve whom God has called.

Thirdly, whereas Paul thus proclaimes his calling, (Paul an Apostle of Jesus Christ) I gather that the callings of the Ministers of the Gospell must be manifest to their own consciences, and the consciences of their hearers. And that for divers weightie causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speake in the name of God, and this they cannot doe, unlessse they knowe themselues to be called. Secondly, that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher, the protection of him and his ministerie, the effectuall operation of the spirit in the hearts of the hearers. And he that wants the assurance of his calling, cannot pray to God in faith for these things; neither can he apply the promises of God to himselfe. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the feare of god. Lastly, knowledge of our callings in the consciences of the hearers, breeds a reuerence in their hearts, and obedience to the ministerie of the word. upon this, some may demaund, howe they may knowe that they are called of God to the ministerie of the word. Answer: they may knowe it, if they finde three things in themselues: the first is the testimonie of their consciences that they entred not for praise, honor, lucre, but in the feare of god with a desire to glorifie him, and to edifie the Church. The second is a facultie to doe that to which they have a desire and will. In this facultie are two things, knowledge of God and his waies, and aptnesse to deliver that which they knowe. The third is the Ordination of the Church which approoues and gives testimonie of their will and abilitie. He that has these things, is certainely called of God. Nowe put the case, a man wants the first of these three, because he entred with euill conscience, being carried with ambitious and couetous desires: then I answer, that his calling still in respect of the Churh, is good and lawefull, and when he repents of his bad conscience, it is also accepted of God.

The fourth point to be obserued is, that Paul makes three kinds of callings in the Church. One is when men are called by men, and not by God: and thus are all false teachers called. The second is, when men are called of God by the ministerie of men: thus are all ordinarie ministers of the word called. The third is, when men are called not by men, but by Christ immediately. And Paul here signifis, that he himselfe and the rest of the Apostles were called according to this third way. And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament. For in that they were called immediately, they were also taught by immediate inspiration, and also aided by the infallible assistance of Gods spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certenty of our religion. The essentiall note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word to vs, unlessse we knowe it to be so: and we knowe it to be so, because it was written by the Apostles, who in preaching and writing could not erre. Secondly, hence I gather, that the doctrine of the Apostles it the immediate word of God, because it was given by inspiration both for matter and words: whereas the doctrine of the Church in sermons, and the decrees of councels is both the word of God and the word of man. The word of God, as it agrees with the writings of the Apostles & Prophets: the word of man, as it is defectiue, and as it is propounded in tearmes deuised by man. It may be obiected, that Paul spoke some things of himselfe, and not from the Lord, 1. Cor 7:12. Not the Lord but I. Answer: the meaning is, not the Lord by any expresse commaundement, but I by collection and interpretation of Scripture, and that by the assistance of Gods spirit, v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God, they must be obeyed as if they had been written without man by the finger of God.

Lastly, seeing it is the propertie of an Apostle to be called immediatly by Jesus Christ, hence it follows, that the authority, office, and function of Apostles ceased with them, and did not passe by succession to any other. Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie, and in the infallible assistance of the spirit, when he is in his consistorie.

And where paul says he was called by Jesus Christ and not by man, that is meere man, he gives a pregnant testimonie that Christ is both God and man.

And whereas Paul was called by Christ raised from the dead; hence I gather the dignitie of the Apostle Paul above all other Apostles, in that he was called after the resurrection of Christ, when he was entred into his kingdome.

The Text. 2. And all the brethren that are with me, to the Churches of Galatia.

The Exposition.

By brethren we are to vnderstand such as seperated themselues from the Pagans, and received the faith of Christ, 1. Cor 5:11. And here more specially such as taught and professed the faith, that is, both pastors and people, whether of Antioche (as some thinke) or of Rome, as others.

And Paul writes his Epistle as well in their names as in his own, and with their consent, for two causes. One was, that he might not be thought to deliver any priuate doctrine deuised of his own head. And this care he had alwaies: and therefore taught nothing but that which was in the writings of Moses and the Prophets, Act 26:22. And this was the care of Christ: who says, My doctrine is not mine but his that sent me. Joh 7:16. And at this daie, this must be the care of the Ministers of the Gospell, to deliver nothing of their own. First therefore their doctrines must be founded in the writings of the Prophets and Apostles: and secondly, that they may be sure of this, they must have the consent of the true Church, specially of such as have been the Restorers of the gospell in this last age. This rule Paul gives Timothie, to continue in the things which he had learned of Paul and the rest of the Apostles, 2. Tim 3:14. Hence it appeares to be a fault in sundrie priuate persons, when they read the Scriptures, to gather priuate opinions, to broch them to the world. This practise has been the foundation of heresies and schismes in the Church.

Secondly, Paul writes with consent, that he might the better mooue and perswade the Galatians to receive his doctrine which he is nowe to deliver.

Hence it appeares, that the Consent of Pastors and people is of great excellencie. For the better conceiuing of it, and the meaning of the text, I will handle three points. The first is, what is the force of consent? wherein stands it? and where it is nowe to be found? For the first: Consent is of force to prepare the heart, and to mooue it to believe: as Augustine says, I had not believed the Gospell, except the authoritie of the Church hadmooued me. And this is all it can doe. For it is the word, that is the obiect and the cause of our faith: the word it selfe workes in vs that faith whereby it is believed. And Paul in this place vss consent, not to worke a faith in the Galatians, but onely to stirre vp a liking of his doctrine. Two errors of the Church of Rome must here be auoided. One, that Consent is a certaine marke of the Church. It is false: for Consent may be among the wicked, in the kingdome of Antichrist, Reuel. 13. 16. In the kingdome of darkenesse, all is in peace. Againe, dissention may be among the godly; as betweene Paul and Barnabas, Paul and Peter: in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply, unless it be ioyned with true faith and true doctrine, is not of force to declare to vs the true Church. The second errour is that the catholike consent of believers in pointes of religion is the true and liuely scripture, and that [•]he written word is but a dead letter to it, and to be judged by it for his sense and meaning. But all is contrary. For the written word is the first, & perfect pattern of the mind and will of God: and the inward consent in the hartes of men is but a rude and imperfect extract, and draught of it.

The second point is wherein standes this consent? it must have his foundation in Christ, & from there flow to the members, as the oile from Aarons head, to his garments. Psal. 133. and it standes in three things, consent in one faith and doctrine: consent in affection, whereby men be of one hart. Act 2:47. consent in speach. 1. Cor 1:10.

The third point is where it is now to be found? The Papists say that they have true and perfect consent among themselues, and that fathers and Councells be on their side: and that we have no consent among our selues. I answer first, that they have not the cōsent which they pretend, for the proper points of Popery were not known to the apostles nor to the Apostolicall churches, but were taken vp in the ages following by little and litle. Secondly, such doctrines as the papists make articles of faith, are but opinions and coniectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peraduenture in name, but they are not the same indeede with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fathers hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may bragge, but they cannot shew it. As for our selues, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent: the difference is in the manner, whether it be vertually or locally. There is difference about the paines of Christ in his agony and passion: yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth. For the substance of gouernemant all agree, but for the manner of execution and administration, they doe not. That Christ is present in the Eucharist, & that his body and blood is there to be eaten and drunken, all our churches agree: and the difference is only touching the manner of his presence; namely, whether it be spirituall or locall. And this is the mercy of God that in all our differences the foundation of religon is not rased. Let vs pray for the continuance, and increase of this consent.

Thus much of the persons that write: now follow the churches to which the Epistle is sent [to the churches of Galatia]. At this time the Galatians had made a revolt, and were fallen from justification by the obedience of Christ: so as Paul was afraid of them, Chapter 4, and yet he called them churches still, using great meekness and moderation. His example must we follow in giving judgment of churches of our time. And that we may the better do this and the better relieve our consciences: mark three rules. The first is, that we must rightly consider of the faults of churches. Some are faults in manners, some in doctrine. If the faults of the Church be in manners, and these faults appear both in the lives of ministers and people, so long as true religion is taught, it is a church, and so to be esteemed; and the ministers must be heard (Matthew 23:1). Yet may we separate from the private company of bad men in the church (1 Corinthians 5:11), and, if it be in our liberty and choice, join to churches better ordered. If the error be in doctrine, we must first consider, whether the whole church errs, or some few therein. If the error be in some and not in all, it remains a church still, as Corinth did, where some denied the resurrection, because a church is named of the better part. Secondly, we must consider whether the church errs in the foundation or no. If the error or errors be beside the foundation of religion, Paul has given the sentence that they which build upon the foundation hay and stubble of erroneous opinion, may be saved (1 Corinthians 3:15). Thirdly, inquiry must be made whether the church errs of human frailty or of obstinacy. If it errs of frailty, though the error be in the foundation, yet it is still a church, as appears by the example of the Galatians. Yet if a church shall err in the foundation openly and obstinately, it separates from Christ and ceases to be a church, and we may separate from it and may give judgment that it is no church. When the Jews resisted the preaching of Paul, and had nothing to say but to rail, Paul then separated the Church of Ephesus and Rome from them (Acts 19:8; 28:28). It may here be demanded, why Paul writes to the Galatians as brethren, and calls them Churches, seeing they have erred in the foundation, and are as he says, verse 6, removed to another Gospel. I answer, he could do no otherwise. If a private man shall err, he must first be admonished, and then the Church must be told of it. If he hears not the Church, then judgment may be given that he is a Publican, and not before: much more then, if the Church shall err, there must first be an examination of the error, and then sufficient conviction; and after conviction, follows the censure upon the Church, and judgment then may be given, and not before. And Paul had now only begun in this Epistle to admonish the Church of Galatia. Great therefore is the rashness, and want of moderation in many, that have been of us, that condemn our Church for no Church, without sufficient conviction going before. If they say that we have been admonished by books published: I say again, there be grosser faults in some of those books, than any of the faults that they reprove in the Church of England: and therefore the books are not fit to convince, specially a Church.

And though Paul calls the Galatians Churches of God, yet may we not hence gather, that the Church of Rome is a church of God. The name it may have; but it does in truth openly and obstinately oppose the manifest principles of Christian religion.

If any demand what these Churches of Galatia are? I answer, that they were a people of Asia Minor; and though they were famous Churches in the days of the Apostle, yet now the country is under the dominion of the Turk. This shows, what God might have done to us in England long ago for the contempt of the Gospel. This again shows, what desolation will befall us unless we repent and bring forth better fruits of the Gospel.

3. Grace be with you and peace from God the Father and from our Lord Jesus Christ. 4. Who gave—.

Here is laid down the second part of the Preface, which is the Salutation propounded in the form of a prayer, Grace and peace, etc. Grace here mentioned is not any gift in man, but grace is God's, and in God. And it signifies his gracious favor and good will, whereby he is well pleased with his elect, in, and for Christ. Thus Paul distinguishes the grace of God from the gift that is by grace (Romans 5:15), and sets grace before the gift as the cause of it. Here comes the error of the Papists to be confuted, which teaches that the grace, which makes us grateful to God, is the infused gift of holiness and charity; whereas indeed we are not first sanctified, and then please God: but first we please God by grace in Christ, and then upon this we are sanctified and endowed with charity.

Peace is a gift not in God, but in us; and it has three parts. The first is peace of conscience, which is a quietness and tranquility of mind, arising of a sense and apprehension of reconciliation with God (Romans 5:1). The second is peace with the creatures; and it has five branches. The first is, peace with angels, for man is redeemed by Christ: and by means of this redemption, sinful man is reconciled to good Angels (Colossians 1:20). The second is, peace with the godly: who are all made of one heart and mind (Isaiah 11:9). The third is, peace with ourselves; and that is a conformity of the will, affections, and inclinations of man's nature to the renewed mind. The fourth is, peace in respect of our enemies. For the decree of God is, Touch not my anointed, and do my Prophets no harm (Psalm 105:15). Again, all things turn to the good of them that love God (Romans 8:28). The fifth is, peace with the beasts of the field. God makes a covenant with them for his people (Hosea 2:18). The creatures desire and wait for the deliverance of God's children (Romans 8). They that trust in God shall walk upon the Lion and the Basilisk (Psalm 91).

The third part of peace is prosperity and good success: whatever the righteous man does, it prospers. And all things prospered in the house of Potiphar, when Joseph was his steward, because he feared God (Genesis 39:1-2).

To proceed, Paul sets downe the causes of grace and peace, and they are two, God the father, and Jesus Christ. And here it must be remembred, that the father and Christ, as they are one God, they are but one cause: and yet in regard of the manner of working, they are two distinct causes. For the father gives grace from none but himselfe, by the sonne; and Christ procures grace and peace, and he gives it to men from thefather. Furthermore Christ is described by his propertie, Our Lord, and by his effects in the next verse.

The use. Whereas Paul beginnes his prayer with grace, we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace. Rom. 11. v. 5. Vocation to salvation is of Grace. 2. Tim 1:9. Faith is of grace. Phil 1:29. justification is freely by Grace. Rom 3:24. Loue is by grace. 1. Ioh. 4. 9. Euery good inclination is of grace. Phil 2:13. Euery good worke is of grace. Ezech. 36. 27. Eph 2:10. Life euerlasting is of grace. Rom 6:23. To auoide any euill is the least good, and euery good is of God. It may be said, that will in man is the cause and beginning of some good things. Answer: In the creating or imprinting of the first grace in the heart, will is no cause at all, but a subiect to receive the grace given. After the first grace is given, will is an Agent in the receiving of the second grace, and in the doing of any good worke. Yet this must be remembred, that when will is an agent, it is no more but an instrument of grace, and grace in God is properly the first, middle, and last cause of grace in vs, and of euery good acte. Hence it followes, that there be not any meritorious workes that serue to prepare men to their justification: and that the Cooperation of mans will with grace in the acte of conuersion, whereby we are conuerted of God, is but a fiction of the braine of man. Lastly, this doctrine is the foundation of humilitie: for it teaches vs to ascribe all to grace and nothing to our selues.

Secondly we learne, that the cheife good things to be sought for, are the favor of God in Christ, and the peace of a good conscience. Consider the example of Dauid, Psal. 4. v. 7. & Psal. 73. v. 24, 25. and of Paul, who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil 4:7. The fault of most men is, They spend their daies and their strength in seeking riches, honours, pleasures: and they thinke not on grace and peace. After the manner of beasts, they use the blessings of god, but they looke not at the cause; namely, the grace of God. Our dutie. above all things to seeke for grace and peace. The reason; true happinesse, which all men desire, consists in peace, and is founded in grace: they are said to be happie & blessed that mourne, & suffer persecution for justice sake, Mat. 5. because in the middest of their sorrows & miseries, they have the favor of God, & the peace of good conscience.

Thirdly in that grace & peace are ioyned, we learn, that peace without grace is no peace. There is no peace to the wicked, says my god, Isai. 57. last. They which make a couenāt with hel & death are soonest destroyed. Isai. 28. 18. Laughter (says Salomon) is madnes: namely, when it is seuered from grace and peace. Whenmen say peace, peace, then comes destruction, 1. Thess. 5. The prosperitie of the men of this world, ends in perdition. read, Ps. 73.

Paul says not simply that Grace and peace comes frō God, but from God the father and from Jesus Christ: that he may teach vs rightly to acknowledge and worship God. For God is to be acknowledged and worshipped in the father, in Christ, & in the holy spirit. It was the fault of the Pagans, and it is the fault of sundrie Christians to worship an absolute God, without the father, and without Christ. This fault must be amended, for it turnes God to an Idol.

Againe when Paul says, that grace proceeds first from the father, and secondly from Jesus Christ: he sets downe the Order which God obserus in the communication of grace & peace. The father is the fountaine of grace, and gives it from none but from himselfe. Christ againe is (as it were) a conduit, or pipe, to conuaie grace from the father to vs. Of his fulnesse we receive grace for grace. Ioh. 1. In him we are complete. Col. 2. Election, justification, salvation, and all is done in, and by Christ. 2. Tim 1:9. The use. I. Let them that trauell under the burden of a bad conscience, and a bad life come to Christ by turning from their sinnes, and by believing in him, and they shall obtaine grace, & finde rest to their soules. II. In our miseries, our hearts may not be troubled ouermuch, but we must alwaies moderate our sorrowes. For if we believe in Christ, we shall alwaies have grace and peace. Read Ioh. 14. 27. III. We must moderate our cares for this life. For if we trusting in Christ, have grace and peace, we shall want nothing read Psal. 4. v. 6. 7.

Jesus Christ that gives grace and peace, is called, Our Lord, for two causes. One is to teach vs to acknowledge Christ aright, and that is as well to acknowledge him to be our Lord, as wel as our Sauiour. He is a Priest to procure life, a prophet to teach the way of life, a Lord to command them to walke in the way of life. The fault of our times: All men professe Christ: yet many allowe of no Christ, but of their own deuising: namely, a Christ that must be a Sauiour to deliver them from hell, but not a Lord to commaund them; that they cannot brooke. The second cause why Christ is called our Lord, is to signifie the persons to whome grace and peace belong, and they are such as acknowledge Christ for their Lord, and yeild subiection to him in heart and life. They finde rest to their soules, that take vp the yoke of Christ in newe obedience, and the patient bearing of the Crosse, Math. 11. v. 29.

4. Who gaue himselfe for our sinnes, that he might deliver vs out of this present euill world, according to the will of God our father.

5. To whome be glorie for euer and euer, Amen.

In these words, the second argument is propounded, whereby Christ is described, namely the effect of Christ, which is, that he gaue himselfe. And he is said to give himselfe for two causes. First, because he presented himselfe as a price and sacrifice for sinne to God the Father, Math. 20. 28. Eph 5:2. 1. Tim 2:6. The second, because he did publikely propound and set forth himselfe to the world, as a sacrifice and price of redemption. Rom 3:25. Ioh. 3. 14. and Act 4:12.

In this giving there are fiue things to be cōsidered. The first, the giuer, Christ: the second, the thing given, and that is Christ himselfe. The third is the ende of his giving, for sinne, that is, that he might make satisfaction for our sinnes. The fourth is, another end of his giving, that he might deliver vs out of this present euil world. Here the present world signifies the corrupt estate of mē, that liue according to the lusts of their own hearts. 1. Ioh. 2. 16. And men are here said to be delivered & takē out of the world, when they are seuered from the condition of sinnfull men by sanctification, and newnes of life, and by divine protection, whereby they are preserued from euill after they are sanctified. Tit 2:14. and Ioh. 17. 15. And this deliverance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to give himselfe, and that is the will of God.

In the 5. verse there is set downe a corollarie or conclusion, which containes the praise of God.

The use followes. Whereas Christ is the giuer of himselfe, hence it followes that his death and sacrifice was voluntarie. And this he shewed in two things. When he was to be attached he fledde not, but went to a garden in the mount, as his custome was, which was knowne to Iudas, Ioh. 18. 2. And in the very separation of bodie and soule, he cried with a loud and strong voice, which argued that he was Lord of death, & died because his will was to die. This must be remembred. For otherwise his death had not been a satisfaction for sinne.

In that Christ gaue himselfe to be a sacrifice, we learne many things. First, that the worke of redemption exceedes the worke of creation. For in the creation, Christ gaue the creatures to man; in the redemption he gaue himselfe, and that as a sacrifice. Secondly in that he gaue himselfe, it appeares that he gaue neither angel, nor meere man, nor any thing out of himselfe; and that all merits of life, and satisfactions for sinne, are to be reduced to the person of Christ: and consequently that there be no humane satisfactions for sinne, nor meritorious workes done by vs: because they pertaine not to the person of Christ, but to our persons: and they were neuer offered of Christ to God as merits and satisfactions, because he gaue nothing but himselfe, and the things which appertained to his own person. Thirdly, in that Christ gives himselfe, we must take, and receive him with hungering hearts. in fact he is to suffer violence of vs, and the violent are to take him to themselues. Lastly, in that he gives himselfe to vs, we againe must give our bodies and soules to him in way of thankefulnes, and dedicate all that we have or can doe to the good of men. The creatures at our tables present vs with their bodies: and so must we present our bodies, and soules to God.

The first ende of this giving is, that Christ might be a sacrifice, and ransome for sinne. The knowledge of this point is of great use. First, it workes loue in vs, on this manner. We must in minde and meditation come to the crosse of Christ. upon the crosse we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sinnes of his enemies, his endles loue: and the consideration of this loue will mooue vs to loue him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sacrifice of himselfe, must breede in vs a godly sorrow for them: for if he sorrow for them, much more we. Thirdly, this knowledge is the true beginning of amendment of life. For if Christ gaue himselfe to redeeme vs from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Lastly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal 32:1. And in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the judgment of God: and if at any time they sinne, they must recouer themselues and remember that they have an Advocate with the father Jesus Christ the just. 1. Ioh. 2. 1.

And whereas Paul says, that Christ gaue himselfe for our sinnes, he teaches that euery man must applie this gift and sacrifice of Christ to himselfe. This applying is done by faith: and the right manner of application is this. We must turne to Christ, and in turning by faith applie: and when we applie Christ by faith, we must withall turne. Faith goes before conuersion in order of nature, yet in the order of teaching, and practise, they are both together. They which use to applie Christ and his benefits to themselues, and yet will not turne themselues to Christ, misapplie, and presume: because the right apprehension of Christ, is in the exercises of inuocation, and repentance.

The second ende, for which Christ gaue himselfe, is that he might take vs out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at the wickednes of the world as Lot was, 2. Pet 2:7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prove what is thegoodwill of God and doe it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be in heauen. Reuel. 13. 6. the beast out of the sea perfequutes them that dwell in heauen, that is, such as dwell on earth and for affection have their conuersation in heauen. And seeing this must be so, we must not loue the world, but loue the comming of Christ, and euery day prepare our selues against the day of death, that we may enter into our own home.

And whereas Paul calls this world an evil world, he does it to signify that there is nothing in men but sin, till they be regenerate, indeed that civil virtues, and civil life, that are excellent in the eyes of men, are no better than sins before God. It is the error of the Papists, that men may think and do something that is morally good without grace.

The cause that moved Christ to give himself, is the will of God. Hence it appears that God gives Christ to no man for his foreseen faith, or works. For there is no higher cause of the will of God. The foreknowledge of things that may come to pass, goes before will, but the foreknowledge of things that shall come to pass, and therefore the foreknowledge of faith, and works, follows the will of God. Because things that shall come to pass are first decreed, and then foreseen.

The will here mentioned, is said to be the will of God, that is, the first person, the Father: for when Christ is opposed to God, then God signifies the Father. And he is most commonly called God, because he is God without communication of the Godhead from any: whereas the Son and Holy Ghost are God, by communication of Godhead from the Father.

And this God, is called our Father by Paul. And hereby he signifies that the scope of the Gospel is: first, to propound God to us not only as a creator, but as a Father; secondly, to enjoin us to acknowledge him to be our Father in Christ; and consequently to carry ourselves as dutiful children to him in all subjection and obedience. They which do not this, know not the intent of the Gospel: and if they know it, in deed they deny it.

The conclusion annexed to the salutation (To whom be glory forever) teaches us so often as we remember the work of our redemption by Christ, so often must we give praise and thanks to God; indeed all our lives must be nothing else but a testimony of thankfulness for our redemption. And all our praise and thanks to God, must proceed from the sincere affection of the heart, signified by the word, Amen: that is, so be it.

6. I marvel that you are so soon removed away to another Gospel, from him that has called you in the grace of Christ.

7. Which is not another Gospel: but that some trouble you, and intend to overthrow the Gospel of Christ.

Here begins the second part of the Epistle, in which he gives instruction to the Galatians. And it has two parts: one concerns doctrine, the other manners. The first part touching doctrine, begins in this sixth verse, and continues to the 13th verse of the 5th chapter. The sum of it is a reproof of the Galatians for revolting from the Gospel: and it is disposed in this syllogism. If I be immediately called of God to teach, and my doctrine be true, you ought not to have revolted from my doctrine. But I was called immediately of God to teach, and my doctrine is true. Therefore you should not have revolted from my doctrine.

The proposition is not expressed: because it was needless. The minor is handled, through the whole Epistle. The Conclusion is in the 6th and 7th verses, the meaning whereof I will briefly deliver. So soon] that is, presently after my departure. Removed] carried away by the persuasions of false teachers, to another Gospel.] to another doctrine of salvation, which in the speech and opinion of the false teachers, is another manner of Gospel, more sufficient and more excellent, than that which Paul has delivered. From him] that is, from me being an Apostle, who have called you by preaching the Gospel of Christ. In the grace] that is, have called you freely, without any desert of yours, to be partakers of the favor of God in Christ. Which is not another] which pretended Gospel of the false Apostles, is not indeed another Gospel from that of Paul, because there is but one; but it is an invention of the brain of man. But there be some] that is, but I plainly perceive the cause of your revolt, that some trouble you, and seek to overthrow the Gospel of Christ.

In these words, two points are to be considered. The first is, the manner which Paul uses in reproving the Galatians. He tends their good and salvation, and seeks by all means their recovery. And therefore in his reproof he does two things. First, he reproves them with meekness, and tenderness of heart, following his own rule (Galatians 6:1), for he might justly have said, you may be ashamed, that you are removed to another Gospel, but he says only, I marvel, that is, I was well persuaded of you, and I hoped for better things, but I am deceived, and I wonder at it. Secondly, he frames his reproof with great wariness and circumspection: for he says not, you of yourselves do remove to another Gospel, but you are removed: and thus he blames them but in part, and lays the principal blame on others. Again, he says not, you were removed, but in the present tense, you are removed, that is, you are in the act of revolting, and have not as yet altogether revolted. And hereby he puts them in mind, that although they be in a fault, yet there is nothing done, which may not easily be undone. According to his example, we are in all reproofs, to show love, and to keep love: to show love to the party reproved, and to frame our reproof, so as we may keep his love.

The second point is the fault reproved, and that is, the Revolt of the Galatians, which was a departure from the calling, whereby they were called to the grace of Christ. If it be demanded, what kind of Revolt this was? I answer, there be two kinds of revolt, particular and general. Particular, when men profess the name of Christ, and yet depart from the faith, in some principal points thereof. Of this kind was the Apostasy of the ten tribes, and such is the Apostasy of the Roman Church. A general revolt is, when men wholly forsake the faith and name of Christ. Thus do the Jews, and Turks at this day. Again, a revolt is sometimes of weakness, and human frailty, and sometimes of obstinacy. Now the revolt of the Galatians was only particular in the point of justification, and of weakness, and not of obstinacy: and this Paul signifies when he says, they were carried by others. Of this Revolt, 4 things are to be considered. The time, so soon: from whom, or what? From the doctrine of Paul, and consequently the grace of Christ. To what? To another Gospel. By means of whom? But some trouble you, etc.

Touching the time, it was short, They were soon carried away. This shows the lightness and inconstancy of man's nature, especially in matter of religion. While Moses tarried in the mount, Aaron and the people set up a golden calf, and departed from God. Hosea says, The righteousness of the Israelites, was like the morning dew, which the rising of the sun consumes (Hosea 6:4). John was a burning light, and the Jews rejoiced in this light: that is well; but mark what is added: for an hour or moment (John 5:35). They which cried Hosanna to the Son of David, shortly after cried, Crucify him, crucify him. The cross and persecution, will make men call the Gospel in question, if not forsake it (Luke 8:13). The multitude of people among us are like wax, and are fit to take the stamp, and impression of any religion: and it is the law of the land that makes the most embrace the Gospel, and not conscience. That we may constantly persevere in the profession of the true faith, both in life and death, first we must receive the Gospel simply for itself, because it is the Gospel of Christ, and not for any other byrespect. Secondly, we must be mortified, and renewed in the spirit of our minds, and suffer no by-corners in our hearts, where secret unbelief, secret hypocrisy, and spiritual pride may lurk, and lie hid from the eyes of men (Hebrews 3:12). Thirdly, we must not only be hearers of the word, but also doers of it, in the principal duties to be practiced, of faith, conversion, and new obedience.

To come to the second point: when Paul says, the Galatians were removed from him that called them, that is, himself; he shows Christian modesty: because speaking things praiseworthy of himself, he speaks in the third person: from him that has called, etc. The like he does (2 Corinthians 12), I know a man taken up into the third heaven: that is, himself. And John says, the disciple that leaned on the breast of Christ, whom Christ loved, asked whom he meant (John 13:23). After this practice, we are to give praise to God, and to his instruments, but neither to praise nor dispraise ourselves. This is Christian civility to be joined with our faith.

Secondly, when he says, who has called you in the grace of Christ, we learn, that the scope of the Gospel is to bring men to the grace of Christ. To this very end God has vouchsafed us in England the Gospel more than forty years. And therefore our words, and deeds, and lives, should be seasoned with grace, and savor of it: and show forth the grace of God. Secondly, we owe to God great thankfulness, and we can never be sufficiently thankful for this benefit, that God calls us to his grace. But it is otherwise: the sun is a goodly creature: yet because we see it daily, it is not regarded: and so it is with the grace of God.

Thirdly, the Galatians are removed not only from the doctrine of Paul, but also from the grace of God. And the reason is, because they joined the works of the law with Christ and his grace in the cause of their justification and salvation. Here it must be observed, that they which make a union of grace, and works, in the cause of justification, are separated from the grace of God. Grace admits no partner, or fellow. Grace must be freely given every way, or it is no way grace. Hence it follows, that the present Church of Rome is departed from the grace of God, because it makes a concurrence of grace, and works, in the justification of a sinner before God: and we may not make any reconciliation with that Church in religion: because it is become an enemy of the grace of God.

The third point is, To what thing the Galatians revolt? To another Gospel, that is, to a better gospel, than that which Paul taught, compounded of Christ and the works of the law. And this forged gospel the false apostles taught, and the Galatians quickly received. Here we see the curious fastidiousness and discontent of man's nature, that cannot be content with the good things of God, unless they be framed to our minds: and if they please us for a while, they do not please us long, but we must have new things. Our first parents not content with their first estate, must needs be as God. Nadab and Abihu offer sacrifice to God, but the fire must be of their own appointment. King Ahaz will offer sacrifice to God, but the altar must be like the altar at Damascus. False teachers beside the doctrine of the Apostles, had profound learning of their own. The Jews beside the written law of Moses, must have their Kabbalah, containing, as they supposed, more mystical and excellent doctrine. The Papists beside the written word, set unwritten tradition which they make equal with the Scripture. We that profess the Gospel, are not altogether free from this fault. We like, that Christ should be preached: but sermons are not in common reputation learned, neither do they greatly please the most, unless they be garnished with skill of arts, tongues, and variety of reading: this curiousness and discontent the Lord condemns, when he forbids plowing with the ox, and the ass, and the wearing of garments of linsey-woolsey. And it is the worst kind of discontent, that is, in things pertaining to salvation. It is called by Paul, the itching of the ear, and it is incident to them that follow their own lusts. The remedy of this sin, is to learn the first lesson that is to be learned of them that are to be good scholars in the school of Christ: and that is to feel our poverty, and in what extreme need we stand of the death and passion of Christ: and withal to hunger and thirst after Christ, as the bread and water of life (Isaiah 44:3; John 7:37; Psalm 25:11) — the example of David (Psalm 143:6). When the heart and conscience has experimentally learned this lesson, and not the brain and tongue alone: then shall men begin to savor the things of God, and discern of things that differ, and put a difference between grace, and works, man's word and God's word, and for the working of our salvation, esteem of man's works, and man's word, as [reconstructed: offal] that are cast to dogs.

Paul adds, which is not another Gospel, that is, though it be another gospel in the reputation of false teachers, yet indeed it is not another, but is a subversion of the Gospel of Christ. Hence I gather, that there is but one Gospel, one in number and no more. For there is but one way of salvation by Christ, whereby all the Elect are saved, from the beginning of the world to the end (Acts 15:11; 1 Corinthians 10:3). It may be demanded, how they of the Old Testament, could be partakers of the body and blood of Christ, which then was not. Answer. The body and blood of Christ, though then it was not subsisting in the world, yet was it then present to all believers, two ways: first, by divine acceptance: because God did accept the incarnation and passion of Christ to come, as if it had been accomplished. Secondly, it was present to them by means of their faith, which is a substance of things that are not seen; and consequently it makes them present to the believing heart.

Again, hence it appears, to be a falsehood, that every man may be saved in his own religion, so be it, he holds there is a God, and that he is a rewarder of them that come to him. For there is but one Gospel: and if the former opinion were true, then so many opinions, so many gospels. Paul says, that the world by her wisdom could not know God in his wisdom, and for this cause he ordained the preaching of the word to save men (1 Corinthians 1:21). And though he that comes to God must believe that he is, and that he is a rewarder of them that come to him: yet not every one that believes generally that there is a God, and that he is a rewarder of them that come to him, comes to God: for this the devils believe.

The fourth point, is concerning the authors of this Revolt: and Paul charges them with two crimes. The first is, that they trouble the Galatians, not only because they make divisions, but because they trouble their consciences settled in the Gospel of Christ. It may be alleged, that there be sundry good things which trouble the conscience, as the preaching of the law, the censure of excommunication, the authority of the magistrate in compelling Recusants to the congregation. I answer, these things indeed trouble the consciences of men, but they are evil consciences: and the end of this trouble is that they may be reformed, and made good. But the crime wherewith the false Apostles are charged, is, that they trouble the consciences of the godly, or the good consciences of men. Here then is set down a note, whereby false, and erroneous doctrines, may be discerned: namely, that they serve only to trouble, and disquiet the good conscience. And by this we see the Roman religion to be corrupt and unsound: for a great part of it tends this way. Justification by works is a yoke that none could ever bear (Acts 15). The vow of single life is as a snare, or as the noose in the halter to strangle the soul (1 Corinthians 7:34). So is the doctrine which teaches that men after their conversion, must still remain in suspense of their salvation: and that pardon of sin, is necessarily annexed to confession in the ear, and to satisfaction for the temporal punishment of sin in this life, or in purgatory.

On the contrary, the Gospel of Christ (as here it appears) troubles not the good conscience, but it brings peace and perfect joy (John 15:11; Romans 15:4). And the reason is plain: for it ministers a perfect remedy for every sin, and comfort sufficient for every distress. And this is a note whereby the gospel is discerned from all other doctrines, whatever.

The second crime wherewith the false Apostles are charged, is, that they overthrow the Gospel of Christ: the reason of this charge must be considered. They did not teach a doctrine flat contrary to the Gospel of Christ: but they maintained it in word, and put an addition to it of their own out of the law, namely justification, and salvation, by the works thereof. And by reason of this addition, Paul gives the sentence that they pervert, and turn upside down the Gospel of Christ. Upon this ground it appears that the Popish religion is a flat subversion of the Gospel of Christ, because it joins justification by works, with free justification by Christ. The excuse, that the works that justify, are works of grace, and not of nature, will not serve the turn. For if Christ by his grace makes works to justify, then is he not only a Savior, but also an instrument to make us saviors of ourselves: he being the first, and principal Savior, and we subordinate saviors, to him. But if Christ has a partner in the work of justification, and salvation, he is no perfect Christ.

8. But though we, or an angel from heaven, preach to you otherwise, than that which we have preached to you, let him be accursed. 9. As we said before, so say I now again: if any man preach to you otherwise than you have received, let him be accursed.

An objection might be made against the former conclusion, thus: But the most excellent among the Apostles, James, Peter, John (by your leave) teach another gospel than that which Paul had preached. To this objection he makes answer in this verse negatively, that whoever teaches another Gospel is accursed, whatever he be. In this answer three things are to be considered: a sin, the punishment thereof, and a supposition serving to amplify the sin.

The sin is to preach in the cause of our justification, any other thing beside that or different from that which Paul taught the Galatians, though it be not contrary. Thus much the very words import: and the same words are again used in the next verse. And Paul bids Timothy, avoid them that teach otherwise, that is, any different doctrine as necessary to salvation, beside that which he taught (1 Timothy 6:3). And the reason of this sin, is: because God has given this commandment, We may not depart from his word, to the right hand or to the left; neither may we add thereto, or take from it (Joshua 1:7-8; Deuteronomy 4; 12). Before I gather any doctrine hence, this ground is to be laid down, that Paul preached all the counsel of God (Acts 20:27). And that which he preached, being necessary to salvation, he wrote, or some other of the Apostles (John 20:31). This being granted (which is a certain truth) two main conclusions follow. One, that the Scriptures alone by themselves, without any other word, are abundantly sufficient to salvation, whether we regard doctrines of faith, or manners. For he that delivers any doctrine out of them, and beside them, as necessary to be believed, is accursed.

The second conclusion is that unwritten traditions, if they be tendered to us as a part of God's word and as necessary to salvation, they are abominations, because they are doctrines beside the Gospel that Paul preached. And the Roman religion goes to the ground, because it is founded on tradition out of, and beside the written word. Learned Papists, to help themselves, make a double answer. One is that they are accursed which preach otherwise than Paul preached, and not they which preach otherwise than he wrote. But it is false which they say, for that which he preached, he wrote. Augustine, having relation to the text in hand, says that he is accursed which preaches anything beside that which we have received in the legal and Evangelical scriptures. Again, he says that he must not teach any more, or any other thing, than that which is in the Apostle, whose words he must expound.

The second answer is that to preach otherwise is to preach contrary, because (as they say) precepts and doctrines may be delivered if they be diverse and not contrary. As the Gospel of John and the Apocalypse were written after this epistle to the Galatians, which are diverse to it though not contrary — the like they say of the canons of councils — and that Paul, Romans 16:18, put [non-Latin text] beside, for contrary. I answer thus: the proposition [non-Latin text], translated beside or otherwise, signifies thus much properly, and we are not to depart from the proper signification of the words unless we be forced by the text. And the place in the Romans in its proper and full sense must be turned thus: Observe the authors of offenses, besides the doctrine which you have learned. And Paul's mind is that they should be observed that teach any other diverse or distinct doctrine, though it be not directly contrary. The Gospel of John and the Apocalypse, written afterward, propose not any diverse doctrine pertaining to the salvation of the soul, but one and the same in substance with that which Paul wrote. The canons of councils are traditions touching order and comeliness, and they prescribe not anything as necessary to justification and salvation. Again, the ambassador that speaks anything beside his commission is as well in fault as he that speaks the contrary, though not so much.

The second point is the punishment — "Let him be accursed." Here are three things to be considered. The first: what is it to be accursed? Answer: God has given to the Church the power of building, and it has 4 degrees — admonition, suspension from the sacraments, excommunication, anathema. And this last is a censure or judgment of the Church, whereby it pronounces a man severed from Christ and adjudged to eternal perdition (Romans 9:5; 1 Corinthians 16:22). And he is here said to be accursed that stands subject to this censure. The second part is: who are to be accursed? Answer: heinous offenders and desperate persons of whose amendment there is no hope. And therefore this judgment is seldom pronounced upon any. We find but one example in the New Testament: Paul accursed Alexander the Coppersmith (2 Timothy 4:14). And the Church afterward accursed Julian the Emperor. Other examples we find not any.

The third point: how the Church should accuse any man, and in what order? Answer: in this action there be four judgments. The first is God's, which is given in heaven, whereby he does accuse obstinate and notorious offenders. The second judgment pertains to the Church upon earth, which pronounces them accursed whom God accursed. It may be said: how does the Church come to know the judgment of God, whereby he accursed? Answer: the word sets down the condition of them that are accursed, and experience and observation finds out the persons to whom these conditions are incident. The third judgment is given in heaven, whereby God ratifies and approves the judgment of the Church, according to that, "whatever you bind on earth shall be bound in heaven." The last judgment pertains to every private person, who holds him in execration whom God has accursed and the Church has pronounced so to be. If he hears not the Church, the Church pronounces him to be as a publican and heathen, and then (says Christ) let him be a publican to you. Thus must the text be understood.

Hence we are taught to be careful in preserving the purity of the Gospel, because the corrupters thereof are to be accursed as the damned spirits. Hence again it appears that the Church in accursing does but exercise a ministry, which is to publish and testify who are accursed of God. Lastly, hence we learn that private persons must seldom use cursing, because God must first accuse, and the Church publish the sentence of God, before we may with good conscience utter the same. They therefore which in a rage curse themselves and others deal wickedly. We are called ordinarily to blessing and not to cursing.

The third point is the supposition of things impossible, on this manner. Put the case that I Paul, or any other of the Apostles, should teach otherwise than I have taught you — neither I nor they must be believed, but be accursed. Again, put the case that an angel from heaven should come and preach otherwise than Paul preached to the Galatians — who must be believed? Paul or the angel? The answer is: not the angel, but Paul, and the angel must be accursed. And the reason is because Paul in preaching and writing did represent the authority of God, and God puts his own authority into the word which he uttered, and he was assisted by the extraordinary, immediate, and infallible assistance of God's spirit. From this supposition sundry things may be learned. The first: that the word preached and written by Paul is as certain as if it had been written by God himself immediately. It may be objected that Paul says, 1 Corinthians 7:12, "To the remnant I speak, not the Lord." I answer: Paul says I, not the Lord — not because he was deceived in his advice, for he spoke by the spirit of God (chapter 7, verse 40) — but because he gave counsel in a case of marriage whereof the Lord had made no express law. The meaning then is this: I speak by collection from the law of God, and not the Lord by any particular and express law.

Secondly it appears hence, that the articles of faith, or the doctrine of the Gospel, is in excellence and authority, above all men and angels. And hence it follows, that the Church and Councils, cannot authorize the word of God, in the mind and conscience of any man. For the inferior, and dependent authority, adds nothing to that which is the principal, and superior authority. Therefore, the opinion of the Papist is false, that we cannot know the scripture to be the word of God, but by the testimony of the Church: as though the letter of a Prince, could not be known to be so, without the testimony of the subjects. The principal authority is sufficient in itself, to authorize itself, without external testimony.

Thirdly, since the days of the Apostles, sundry doctrines have been received and believed, touching intercession of Saints, prayer to the dead, and for the dead, Purgatory, and such like: and these doctrines have been confirmed by sundry revelations. And here we learn, what to judge both of the doctrines, and of the revelations; namely, that they are accursed: because the doctrines are beside the written word, and the revelations tend to ratify and confirm them.

Lastly, hence we learn, what to think of the writings of Papists, and Schoolmen, whereof some are called, Seraphical, cherubical, or Angelical doctors. They broach, and maintain sundry things, beside that which the Apostles preached, and wrote; as justification by works, and a mixture of the law and the Gospel: they give too little to grace, and too much to man's will. In this regard, Paul has given the sentence, that they are accursed. For this cause, students of divinity, are warily to read them with prayer, that they be not led into temptation, and they are to use them only in the last place. And they are greatly to be blamed, that prefer them almost above all writers: they show that they have little love of the Gospel in their hearts.

9 As we said before, so say I now again: if any man preach to you otherwise than you have received, let him be accursed.

In these words Paul repeats again that which he said before: and the repetition is not in vain, but for three weighty causes; the first is, to signify that he had spoken not rashly, but advisedly, whatever he had said before: the second is, that the point delivered, is an infallible truth of God: the third is, to put the Galatians and us in mind, that we are to observe and remember that which he has said, as the foundation of our religion, namely, that the doctrine of the Apostles is the only infallible truth of God, against which we may not listen to Fathers, Councils, or to the very Angels of God. If this had been remembered and observed, the Gospel had continued in its purity after the days of the Apostles.

In this verse one thing is to be observed. Before Paul said, they are accursed which teach otherwise than he had taught: here he says, they are accursed which teach otherwise than the Galatians had received. Whereby it appears, that as Paul preached the Gospel of Christ, so the Galatians received it. And they received it, first in that they had care to know it, secondly in that they gave the assent of faith to it, as to a truth: against which the very Angels could take no exception. And for this also are the Thessalonians commended that the Gospel was to them in power and much assurance. The great fault of our times is, that whereas the Gospel is preached, it is not accordingly received. Many have no care to know it: and they which know it, give not to it the assent of faith, but only hold it in opinion. And this is the cause that there is so small fruit of the Gospel. This sin will at length have its punishment. The places that are not seasoned by the waters of the Sanctuary, are turned to saltpits (Ezekiel 47:11).

10 For now whether preach I men or God? or seek I to please men? for if I should yet please men I were not the servant of Christ.

The interrogations in this place, do I preach? and, do I please? are in place of earnest negations: I do not preach, I do not please. And when he says, do I now preach men, or God? his meaning is this: Heretofore I have preached the Traditions of men, but now being an Apostle, I preach not the doctrine of men, but of God. And when he says, do I seek to please men? his meaning is this; I do not make this the scope of my ministry, to frame, and temper my doctrine so, as it may be suitable and pleasing to the affections of men. For otherwise we are to please men in that which is good, and for their good (1 Corinthians 10:33; Romans 15:2).

This verse contains a double reason of his former speech, and of the repetition thereof. The first is this; Though heretofore I taught the Traditions of men; yet now I teach the word not of men, but of God: and therefore I accuse them that teach otherwise. The second is framed thus: If I should yet please men, I were not the servant of God: but I am the servant of God: therefore I seek not to please men, but, if need shall be, I will denounce curses against them.

Here first we see the proper matter of the Ministry, which is not the word or doctrine of man, but of God. By this the Ministers of the Gospel are taught to handle their doctrine with modesty, and humility, without ostentation, with reverence, and with a consideration of the majesty of God whose the doctrine is which they utter, that God may be glorified (1 Peter 4:11).

Secondly, the hearers in hearing are to know that they have to deal with God: and that they are to receive the doctrine taught not as the word of man, but as the very word of God, as the Thessalonians did (1 Thessalonians 2:13). The want of this consideration, is the cause that some contemn the ministry of the word, and others are not touched and moved in hearing.

Again, here is set down the right manner of dispensing the word, which must not be for the pleasing of men, but of God. Hence it appears, that Ministers of the Gospel, must not be men-pleasers, nor apply, and fashion their doctrine to the affections, humors, and dispositions of men, but keep a good conscience, and do their office. The Lord tells Jeremiah he must not turn to the people, but the people must turn to him (Jeremiah 15:19). Thus God shall be with them, and they shall bring forth much fruit.

And the people must know it to be a good thing for them, not to be pleased always by their Ministers. The ministry of the word must be as a sacrificing knife, to kill and mortify the old Adam in us, that we may live to God. A sick man must not always have his mind, but he must often be crossed, and restrained of his desire: and so must we that are sick in our souls in respect of our sins. It is a fault therefore of men that desire to be pleased, and to have matters smoothed over by their teachers. This is David's balm, which he wishes may never be wanting to his head (Psalm 141:5).

The end of this verse sets down a memorable sentence, That if we seek to please men, we cannot be the servants of God. Hence I gather, that our nature is full of rebellion, and enmity against God; because they which please men, cannot please God. Again, here is set down what is the hurt that comes by pride, and ambition. It keeps men that they cannot be the servants of Christ. You believe not (says Christ) because you seek glory one of another (John 5:44). Ambition so fills the mind with vanity, and the heart with worldly desires, that it cannot think, or desire to please God. Therefore he that would be a faithful Minister of the Gospel, must deny the pride of his heart, and be emptied of ambition, and set himself wholly to seek the glory of God in his calling. And generally, he that would be a faithful servant of Christ, must set God before him as a judge, and consider that he has to deal with God: and he must turn his mind, and senses from the world, and all things therein, to God: and seek above all things to approve his thoughts, desires, affections, and all his doings to him.

Lastly, the profession of the servant of God, is here to be observed in the example of Paul, who says, Do I now preach men? And, do I yet please men? As if he had said, I have done thus and thus, I have preached the Traditions of man heretofore, and I have pleased man in [reconstructed: persecuting] the Church of God: but I do not so still, neither will I. And he that can say the like with good conscience, I have sinned thus and thus heretofore, but now I do not, neither will I sin as I have done, is indeed the servant of God.

v. 11. Now I certify you, brethren, that the Gospel which was preached by me, was not after man.

The meaning is this: that it may the better appear that I have justly accursed them which teach any other Gospel, and justly reproved you for receiving it: I give you to understand, that the Gospel which I preached was not after man, that is, not devised by man, or preached by me by man's authority, but it was from God, and preached by the authority of God. And this sense appears by v. 10, and 12.

In these words is laid down the reason of the conclusion, or the assumption of the principal argument, which was on this manner: If I be called to teach, and that immediately of God, and my doctrine be true, then you ought not to have revolted from the Gospel which I preached: but I was called to teach immediately of God, and my doctrine is true. The first part of this assumption is here set down, and handled to the end of the second chapter: and the conclusion (as we have heard) was set down in the premises.

Hence two main points of doctrine that are of great consequence, may be gathered. The first is this: It is a thing most necessary, that men should be assured and certified that the doctrine of the Gospel, and the Scripture, is not of man, but of God. This is the first thing which Paul stands upon in this Epistle. It may be demanded, how this assurance may be obtained. I answer thus. For the settling of our consciences, that Scripture is the word of God, there be two testimonies. One is the evidence of God's spirit, imprinted and expressed in the Scriptures: and this is an excellency of the word of God above all words, and writings of men, and Angels: and contains 13 points. The first, is the purity of the law of Moses, whereas the laws of men, have their imperfections. The second [reconstructed: is] that the Scripture sets down the true cause of all misery, namely sin, and the perfect remedy, namely the death of Christ. The third is, the antiquity of Scripture, in that it [reconstructed: sets down] a history from the beginning of the world. The fourth is, prophecies of things in sundry books of Scripture, which none could possibly foretell but God. The fifth is, the confirmation of the doctrine of the Prophets and Apostles by miracles, that is, works done above, and contrary to the strength of nature, which none can do but God. The sixth is, the consent of all the Scripture with themselves, whereas the writings of men, are often at odds with themselves. The seventh is, the confession of enemies; as namely, of heretics, who in opposing the Scriptures, allege Scriptures, and thereby confess the truth thereof. The eighth is, an unspeakable detestation, that Satan and all wicked men bear to the doctrine of Scripture. The ninth is, the protection and preservation of it, from the beginning to this hour, by a special providence of God. The tenth is, the constant confession of martyrs, that have shed their blood for the Gospel of Christ. The eleventh is, that fearful punishments and judgments have befallen them, that have opposed the word of God. The twelfth is, holiness of them that profess the Gospel. The last is, the effect and operation of the word: for it is an instrument of God, in the right use whereof, we receive the testimony of the spirit, of our adoption, and are converted to God. And yet nevertheless, the word which converts, is contrary to the wicked nature of man.

The second testimonie is, from the Prophets and Apostles, who were Embassadours of God, extraordinarily to represent his authoritie to his Church, and the pen-men of the holy Ghost, to set downe the true and proper word of God. And the Apostles above the rest, were eie-witnesses, and eare-witnesses, of the sayings, and doings of Christ: and in that they were guided by the infallible assistance of the spirit, both in preaching, and writing: their Testimonie touching the things which they wrote: must needes be authenticall. If it be said, that counterfeit writings, may be published to the world, under the name of the Apostles. I answer, if they were in the daies of the Apostles, they, by their authoritie cut them off: and therefore Paul says, If any teach otherwise, let him be accursed. And they prouided, that no counterfeits should be foisted under their names, after their departure. And hereupon John, the last of the Apostles, concludes the new Testament with this clause, If any man shall adde to these things, God shall adde to him the plagues that are written in this booke, Reu. 22. 18. If any demand, of what value is the testimonie of the Church. I answer, consider the Church distinct; from the Apostles, and then the testimonie thereof, is farre inferiour to the Apostolicall testification, concerning the word of God. For the Church is to be ruled, by the testimonie of the Apostles, in the written word: and the sentence of the Church, is not alwaies, and altogether certen, nor ioyned with that euidence of the spirit, wherewith euery testimonie Apostolicall is accompanied.

Furthermore, that we may be capable of these two testimonies, and take the benefit thereof, we our selues for our parts, must yeilde subiection, and obedience to the word of God. In this our obedience, shall we be assured, that it is indeed of God, as our Sauiour Christ says, Ioh. 7. v. 17.

This doctrine touching the certentie of the word, is of great use. For when the minde and conscience, by meanes of the double testimonie before mentioned, plainely apprehends it, there is foundation laid of the feare of God, and of justifying faith: & before we be assured that the scripture is the word of God, it is not possible, that we should conceiue, and hold a faith in the promises of God. And the want of this certentie in many, is an open gappe to heresie, apostacie, Atheisme, and all iniquitie. Secondly, by this it appeares, that the Church of Rome errs grossely, in teaching that we cannot knowe the scripture to be the word of God, without the testimonie of the Church, in these latter times, and that without it, we could have no certentie of religion; whereas the testimonie of the spirit, or the euidence thereof in scripture, with the testimonie of the Apostles, will doe the deede sufficiently, though the Church should be silent.

The second maine point is, That it is necessarie, that men should be assured in their consciences, that the calling, and authoritie of their teachers, is of God. It may be demanded, howe we in these daies should be assured hereof. I answer thus: a divers consideration must be had, of the first Ministers of the Gospel, and of their successors. Touching the first Ministers and planters of the Gospel, within these 80. yeares. We must consider, that a calling is of two sorts: Ordinarie, and Extraordinarie. Ordinarie is, when God calls by the voices, and consent of men, following the laws of his word. Extraordinarie is, when God calls otherwise. And this he does 3. waies, first, by immediate voice. Thus God called Abraham and Moses, and thus were the Apostles called. The second is, by the message of a creature. Thus Aaron and the tribe of Leui was called by Moses: Elizeus, by Elias: Philip was called by an angel to baptize the Eunuch, Act 8:26. The third is, by instinct. Thus Philip a deacon preached in Samaria, Act 8:14. Thus the men of Cyprus, and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but priuate persons, Act 11:19, 20. Of this kind was the calling of the first preachers of the Gospel. It may be obiected, that they did not confirme their callings and doctrine by miracles, which they should have done, if their callings had been extraordinarie. I answer: they preached no new doctrine, but the old & auntient doctrine of the Prophets and Apostles, which they had heretofore confirmed by miracles. Now old doctrine needes no newe miracles, but new doctrine, such as are the Popes decrees & decretals. Againe, it may be alleadged, that men may falsly pretend extraordinarie calling. I answer, if three rules be obserued they cannot. The first is, that extraordinarie neuer takes place, but when there is no roome for ordinarie. The second, that they which plead a calling extraordinarily, must be tried by the word, both for doctrine and life: for this is an infallible way to discouer false teachers, Math. 7. 22. Deut 13:1. 5. Iohns authoritie is said to be from heauen, because his baptisme, that is, his doctrine, was so. Luk 20:2. The third is, that extraordinarie teachers in these last daies, after they have brought men to receive the Gospel, are to be ordained as other ordinarie ministers after the laws of gods word. For they are not extraordinarie in respect of their doctrine, which is the doctrine of the word, nor in respect of their office or function, in which regard they are Pastors & teachers, and not Apostles or Euangelists: but their callings are extraordinarie, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These 3. rules, as caueats obserued, we may easily perceiue who are called extraordinarily, who not: and they are all fully verified in the first preachers of the Gospell.

Thirdly, it is obiected, that they which are lawfully called, are ordained by them, whose auncetours have been successiuely ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine joyntly together: and this was in the Primitiue Church. The second is, of persons alone, and this may be among infidels, and heretikes. The third is, of doctrine alone. And thus our Ministers succeede the Apostles. And this is sufficient. For this Rule must be remembred, that the Power of the keyes, that is, of order and iurisdiction, is tied by God and annexed in the new Testament to doctrine. If in Turkie, or America, or els where, the Gospel should be received of men, by the counsell and perswasion of priuate persons, they shall not neede to send into Europe for consecrated Ministers, but they have power to choose their own Ministers from within themselues: because where God gives the word, he gives the power also.

Touching the successors of the first preachers, their calling was altogether ordinary, and they were ordained of their predecessors. It is objected, that their callings are corrupt. I answer thus. All actions ecclesiastical, that tend to binding or loosing, appertain properly to the person of Christ, and men are but ministers, and instruments thereof. And therefore to call men to the ministry and dispensation of the Gospel, belongs to Christ, who alone gives the power, the will, the deed. And the Church can do no more but testify, publish, and declare whom God calls, by examination of parties for life and doctrine, by election, and by ordination. This is for substance all that the Church can do: and all this is allowed, and prescribed by the laws of this Church, and land. And therefore our callings for their substance are divine, whatever defects there be otherwise.

This assurance that our callings are of God, is of great use. It makes the Minister to make a conscience of his duty: it is his comfort in trouble (Isaiah 49:2; 2 Corinthians 2:15). And to the hearers it is a means of great reverence, and obedience.

12 For neither received I it of man, neither was I taught it, but by the revelation of Jesus Christ.

The meaning is this. Paul here says, he received not the Gospel of man: because he received not the office to teach and preach the Gospel from any mere man. For here he speaks of himself as he was an Apostle: and then an Apostle properly is said to receive the Gospel, when he receives not only to know and believe it, but also to preach it. And he adds further, that he was not taught it, that is, that he learned the Gospel not by the teaching of any man, as formerly he learned the law at the feet of Gamaliel. The last words [but by the revelation of Jesus Christ] carry this sense; but I learned and received it of Christ, who taught me by revelation. Further, revelation is twofold, one ordinary, the other extraordinary. Ordinary is, when Christ teaches men by the word preached, and by his Spirit. In this sense the Holy Spirit is called the spirit of revelation (Ephesians 1:17). Extraordinary is, with the word preached, and that four ways. First, by voice. Thus God taught Adam and the Patriarchs. The second, by dreams, when things revealed were represented to the mind in sleep. The third is vision, when things revealed are represented to the outward senses of men being awake. The fourth is instinct, when God teaches by inward motion and inspiration. Thus did God usually teach the Prophets (2 Peter 1:21). Now the revelation which Paul had, was not ordinary, but extraordinary, and that partly by vision, partly by voice, and partly by instinct (Acts 9 and 22). It may here be demanded, where Christ was, whether on earth or in heaven, because Paul heard his voice, and saw him visibly. I answer, he was not on earth, but in heaven: and that Paul both saw, and heard him, it was by miracle; whereas Stephen in like manner saw Christ, he saw him not on earth, but standing at the right hand of God in heaven: for otherwise the opening of the heavens had been a needless thing.

These words then are a confirmation of the former verse, on this manner. The authority whereby I teach, and the doctrine which I teach, I first received and learned it, not of man, but immediately of Christ: therefore the Gospel which I preach is not human, but divine, and preached not by human, but by divine authority.

In the scope and sense of the words, many points of doctrine are contained. The first, that Christ is the great Prophet and Doctor of the Church (Matthew 17:6). Hear him, and (Matthew 23:8): One is your Doctor, namely Christ. And he is called the great shepherd of the sheep (Hebrews 13:20). His office is in three things. The first is, to manifest and reveal the will of the Father touching the redemption of mankind (John 1:18 and 8:26). This he has done from the beginning of the world (the Father never speaking and appearing immediately but in the baptism and transfiguration of Christ) and this he does to Paul in this place. The second is, to institute the ministry of the word, and to call and send ministers. As my Father sent me, so send I you (John 20:21). He it is that gives some to be Pastors, some to be teachers (Ephesians 4:11). And thus appoints Paul to be an Apostle. The third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He opens the understandings of his disciples that they may understand the Scriptures (Luke 24:45). Thus here he enlightens and teaches Paul.

Furthermore, it must be observed, that this office of teaching, is inseparably annexed to the person of Christ, and is by him accordingly [reconstructed: executed] even after his ascension, as appears in the conversion of Paul. And therefore Isaiah says, they shall be all taught of God (Isaiah 54:13). As for the Ministers of the Gospel, they in teaching are no more but instruments of Christ to utter and pronounce the word to the ear: this is all they can do. Therefore Paul says, he that plants or waters is not anything, but God that gives the increase. The teacher then properly in the ministry of the New Testament to the very end of the world, is Christ himself. This must teach us reverence in hearing God's word, and care with diligence in keeping of it (Hebrews 2:1-3 etc.). Secondly this teaches us, that they which embrace not the Gospel among us, are contemners of Christ, and shall endure eternal condemnation (John 3:18; Hebrews 12:25). Thirdly, if we lack understanding, we must pray to Christ for it; and because we have so excellent a teacher, we must pray to him that he would give to us hearing ears, that is, hearts tractable, and obedient to his word, that we may be fit disciples for so worthy a master.

The second is, that there be two ways whereby Christ teaches those that are to be teachers. One is immediate revelation; the other, is ordinary instruction in schools by the means and ministry of man. The like says Amos, I was neither Prophet, nor son of a Prophet, but the Lord sent me to prophesy to Israel (Amos 7:14).

The third point is that they which are to be teachers must first be taught, and they must teach that which they have first learned themselves. "Abide in the things which you have learned" (2 Timothy 3:14). Christ taught that which he heard of the Father; the apostles that which they heard of Christ; ordinary ministers that which they have learned of the apostles. This is the right tradition, and if it be observed without addition or detraction the Gospel shall remain in its integrity. Here our ancestors are greatly to be blamed, who have not contented themselves with that which they have learned of the apostles but have delivered things of their own which they were never taught. Hence sprang unwritten traditions and the corruption of religion. Again, such are here to be blamed that take upon them to be teachers of the Gospel and were never taught by revelation or by any ordinary way. Thirdly, private persons are much more to be blamed that broach and deliver such doctrines and opinions as they themselves never learned by any ministry. For teachers themselves must first learn and then teach.

The fourth point is that they which are to be teachers are first to be taught, and that by men where revelation is wanting. This kind of teaching is the foundation of the school of the prophets, and it has been from the beginning. The patriarchs till Moses were prophets in their families, and they taught not only their families in general but also their firstborn, that they might succeed as prophets after them. There were 48 cities of the Levites dispersed through all the tribes, where not only the people were taught but also schools erected that they might be taught who were to be priests and Levites (Numbers 37). One city among the rest is called Cireath Sephar (Joshua 15:15) — that is, the city of books, or as we say, the university. Samuel, a young man, was sent to the tabernacle in Shiloh to be taught and trained up by Eli the priest. Samuel, when he was judge of Israel, erected colleges of prophets and ruled them himself (1 Samuel 10). In the decayed estate of the ten tribes, Elijah and Elisha set up schools of the prophets in Bethel, Carmel, etc., and the young students were called the sons of the prophets (2 Kings 2:3). Christ himself, beside the sermons made to the people, trained up and taught himself his 12 apostles and his 70 disciples. Paul commands Timothy to teach that which he had learned to such as shall be fit to teach others (2 Timothy 2:2). Furthermore, this teaching is of great use, for it serves to maintain the true interpretation of scripture and the purity of doctrine, and it is a means to continue the ministry to the end of the world. The meanest art or trade that is, is not learned without great teaching — then much more teaching is required in divinity, which is the art of all arts. The true interpretation of scripture and the right dividing of the word is a matter of great difficulty and a matter (whatever men think) of the greatest learning in the world. Therefore it is necessary that teachers should first be taught and learn aright the Gospel of Christ. Eleven hundred years after Christ, men began to lay aside Moses and the prophets and the writings of the New Testament, and to expound the writings of men, as the Sentences of Peter Lombard. Hence ignorance, superstition, and idolatry came headlong into the world. Seeing then the teaching of them that are to be teachers is of such antiquity and use, all men are to be exhorted to put to their helping hands that this thing may go forward. Princes are to maintain it by their bountifulness and authority, as they have done and do still, and that which they do they must do it more. Parents must dedicate the fittest of their children to the service of God in the ministry, and not use it in the last place for a shift, as they do. For commonly the eldest must be the heir, the next the lawyer, the youngest the divine. Students must love and prize this calling above all other (1 Corinthians 14:1). Lastly, all men must make prayer that God would prosper and bless all schools of learning where this kind of teaching is in use.

Here again it appears that Christ is God and more than a mere man, because he is opposed to man, and that Paul received authority and the keys of the kingdom of heaven immediately of Christ, as well as Peter.

13 For you have heard of my conduct in time past, 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 my own nation, and was much more zealous of the traditions of my fathers.

In the former verse the Apostle set down that he learned the Gospel not of man but of Jesus Christ immediately. This in the next place he goes about to prove at large. His reason is framed thus: if I learned the Gospel of any man, I learned it either before or after my conversion; but I learned it neither before nor after my conversion of any man. The first part of his reason is here confirmed thus: before my calling and conversion I professed Judaism and I lived accordingly, persecuting the Church and suppressing the Gospel of Christ and profiting in my religion above many others; therefore I was not then fit to hear and learn the Gospel of Christ of any man. This argument he further confirms by the testimony of the Galatians thus: that this was my conduct in Judaism, you are witnesses, for you have heretofore heard as much.

In the example of Paul, two points are generally to be considered. The first, that the distinction of man and man, ariss not of the will, or naturall disposition of man, but of the grace and mercie of God. For Paul an Elect vessell for nature and disposition, before his conuersion, is as wicked as any other. And he says, Rom 9:11. that the difference betweene man and man before God, is not in him that wills, nor in him that runns, but in God that shews mercie. Therefore it is a Pelagian errour, to thinke that men, doing that which they can, doe by nature occasion God to give them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of his wicked life past. And hence I gather that this Apostle, and consequently the rest, writ the scriptures of the new Testament by the instinct of Gods spirit, and not by humane pollicie, which (no doubt) would have mooued them to have couered and concealed their own faults, and not to have blazed their own shame to the world. And therefore the bookes of scripture, are not bookes of pollicie (as Atheists suppose) to keepe men in awe, but they are the very word of God. Againe, the end of this plaine confessiō is, that Paul might thereby cōfirme, and justifie, his own calling, to the office of an Apostle. This serues to give a checke to such persons, as use to sit and rehearse their wicked liues past, in boasting and reioycing manner.

In Pauls example there be two things to be considered, his profession before his calling, and his conuersation. His profession was Iudaisme: and this hindred him from imbracing the gospell. It may here be demanded, what Iudaisme, or the Iewish religion is? Answer. In the daies of Christ, and the Apostles, there were three speciall sects among the Apostles, Esseis, Sadduceis, and Pharises. And the Pharises were the principall, and their doctrine was commonly imbraced of the Iewes. And therefore by Iudaisme (as I take it) Phariseisme is here meant. Nowe the principall doctrines of the Pharises were these. I. They held, that there was one God, and that this God was the father, without any distinction of persons: for when Christ mentioned the distinction of the father, and the sonne, they would not acknowledge it, John 8. 19. II. They acknowledged in the Messias but one nature: for when it was asked thē, howe Christ being the sonne of Dauid, should neuerthelesse be his Lord; they could not answer. Math. 22. III. They held, that the kingdome of the Messias, was an earthly kingdome: and with this opinion, the Disciples of Christ were tain [•]ed. IV. They held, that the keeping of the morall lawe, stood in externall obedience, as appeares by the speeches of Christ, reforming their errours, Math. 5. 6. 7. chap. v. They maintained a naturall freedome of the will, in the obseruing of the law, Luk. 18. Lord I thanke you (says the Pharisie) I doe thus & thus. VI. They held a justification by the workes of the lawe, without the obedience of the Messias. Rom 9:3. VII. Beside the written word and law of Moses, they had many vnwritten traditions, which they obserued precisely: and the obseruation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principall. It may further be demaunded, how the Iewes could hold such hereticall, & damnable opinions, and yet be the people of God? Answer. They had for their parts forsaken God: but God had not forsaken them, because the Temple was yet standing, and the sacrifices with the outward worship, yet remained among them. In this regard, they were still a reputed people of God. Againe, they are called a people of God, not of the bigger, but of the better part: and the better part was a small remnant of them, that truely feared God, and believed in the Messias. Of which sort, were Ioseph, Marie, Zacharie, Elizabs, Simeon, Anna, Ioseph of Arimathia, Nicodemus. Againe, it may be demanded, howe the Iewes being such a people of God, should fall away to so dānable a religion. Answer. They neither loued, nor obeyed the doctrine of Moses, and the Prophets: and therefore God in iudgment left them to the blindenesse of their own mindes, and the hardnesse of their own hearts. Isai. 6. The like may be our case. If we loue and obey not the Gospel, more then we have done, our religion may ende in ignorance, superstition, and prophanenesse, as theirs has done.

The second thing in Pauls example, is his conuersation, whereby he liued and conuersed according to his religion. The like should be in vs. For the profession of the faith, and godly conuersation are to goe together. Phil 1:27. Faith in the hart is a light, and workes are the shining of this light. Math. 5. 16. Christ has redeemed them that believe from their vaine conuersation. 1. Pet 1:18. Heere many of vs doe amisse, disioyning faith, and good life. And this fault is the greater, because it is an occasion to our aduersaries to mislike, and reiect our religion.

Pauls conuersation has two partes, his persequution of the church, and his profiting in his religion.

Persequution properly is the afflicting of the people of god for their faith and religion. In this we are not to follow Paul, but to doe the contrary, that is, by all meanes to seeke the good of the church. After Gods glory immediatly, we are to seeke the comming, and aduancement of the kingdome of God. Now this kingdome, is a certen estate and condition of men, whereby they stand subiect to the word and spirit of God. And this subiection to God, and Christ, is the propertie of them that be members of the church of God. All, both rich, and poore, conferred something (according to their abilitie) to the building of the Temple, which figured the church of God. The fault of our times is, that we build our selues, and our worldly estates, and little respect the common good of the church.

In the persecution of the church by Paul, two points are to be considered, the manner, and measure, or accomplishment. The manner is, that he persecuted the church extremely or above measure. That which Paul did in his religion, we must do in ours. The good things, that we are to do, we must do them with all our might (Ecclesiastes 9:10). Our duty is to keep our hearts in the fear of God, and we must do it with all diligence (Proverbs 4:24). It is our duty to seek God's kingdom, and we must take it with violence. To enter into life is our duty, and we must strive to enter. To pray is our duty, and we must wrestle in prayer (Romans 15:30). Josias turns to God with all his heart. The law requires, that we should love God, with all the powers of body and soul, and with all the strength of all the powers. In earthly things we must moderate our thoughts and cares, but spiritual duties must be performed with all our might.

The accomplishment of persecution, is, that Paul wasted the church, and made havoc of it. Here I consider two points, what is wasted, and who is the waster? For the first, it is the church. Here two questions may be demanded; the first is, how the church can be wasted? Answer: In respect of the inward estate thereof, which stands in election, faith, justification, glorification, it cannot be wasted. In respect of its outward estate, it may be wasted, that is in respect of men's bodies, and in regard of the public assemblies, and the exercises of religion. The second question is, why God suffers his enemies to waste his own church? Answer: Judgment begins in God's house, and his judgments sometimes are very sharp, whether they be inflicted for trial or correction of sins past, or for the preventing of sins to come. As in the body, sometime there is no hope of life, except arms and legs be cut off — even so is it in the church. Hence it appears that there shall be a last judgment, and that there is a life everlasting in heaven, because the wicked man flourishes in this world, and the godly are often oppressed.

The waster of the church is Paul. By whom we learn that sin, where it takes place, gives a man no rest till it has brought him to a height of wickedness. Hatred having entered into Cain's heart, leaves him not, till it has caused him to stain his hands in his brother's blood. Covetousness makes Judas at length to betray his master, and hang himself. Blind zeal makes Paul not only to persecute, but also to waste the church. Therefore it is good to avoid the first beginnings, indeed the very occasion of sin.

The second part, and point in Paul's conversion, is, that he profits in his religion. Thus should we profit in the gospel of Christ. It is God's commandment: be you perfect as your heavenly Father is perfect — that is, endeavor to come to perfection. All the faith we have or can obtain is little enough in the time of temptation. Job, that said in his affliction, "Though the Lord kill me I will still trust in him" (Job 13:15, verse 26), says also that God wrote bitter things against him and made him to possess the sins of his youth. It is a token that a man is dead in his sins, when he does not grow, or increase in good things (1 Peter 2:2). In this regard great is the fault of our days, for many are weary of the gospel, many stand at a standstill without profiting, and many go backward. The cause is this: commonly men live as it were without the law, and think it sufficient, if they do not grossly offend — not considering that the law of God, is a law to our thoughts, and affections, and all the circumstances of our actions. That we may hereafter make good progress in our religion, we must remember three caveats. One, that we must endeavor to see, and feel in ourselves the smallness of our faith, repentance, fear of God, etc., and the great mass of corruptions that is in us. Thus, like the beggar, we shall be always piecing and mending our garment. The second, that as travelers, we must forget things past, and go on to do more good (Psalm 3:14). The third, that we must set before us the crown of eternal glory and seek to apprehend it (1 Timothy 6:11) — thus did Moses (Hebrews 11).

In Paul's profiting, two things must be considered, the measure, and the thing in which he profited. The measure in that he profited above many others. Hence we learn that in matters of religion there should be a holy emulation, and contention, among us — and our fault is that we contend who shall have the most riches, and honor, or go in the finest apparel, and strive not to go one beyond another in good things. Again, Paul's modesty must here be observed. He does not say that he profited more than all, but more than many, and he says not more than his superiors, but more than his equals in time, and he says not more than all the world, but more than they of his own nation. This modesty of his must be learned by us, for it is the ornament of our faith, and therefore must be joined with our faith.

The matter, or the thing in which Paul profited, is that he was abundantly zealous for the traditions of the fathers. Here I consider three points. 1. What zeal is? Answer: It is a certain fervency of spirit, arising of a mixture of love, and anger, causing men earnestly to maintain the worship of God, and all things pertaining thereto, and moving them to grief, and anger, when God is any way dishonored. 2. For what is Paul zealous? Answer: For the outward observation of the law, and withal, for Pharisaical unwritten traditions — which therefore he calls the traditions of his fathers. 3. What is the fault of his zeal (for he condemns it in himself)? Answer: He had the zeal of God, but not according to knowledge. For his zeal was against the word, in that it tended to maintain unwritten traditions, and justification by the works of the law, out of Christ (Romans 10:2).

Hence we learn sundry things (For that which Paul did in his religion, are we to do in the profession of the Gospel.) First, we are to addict and set ourselves earnestly, to maintain the truth, and the practice of the Gospel. Christ was even consumed with the zeal of God's house (John 2). The angel of the Church of Laodicea is blamed, because he is neither hot, nor cold (Revelation 3). He is accursed of God, that does the work of God negligently (Jeremiah 48). Secondly, we are to be angry in ourselves, and grieved, when God is dishonored, and his word disobeyed. When the Israelites worshipped the golden calf, Moses in holy anger, burst the tables of stone. David wept, and Paul was humbled for the sins of other men (Psalm 119:136; 2 Corinthians 12:21). Thirdly, we are here taught, not to give liberty to the best of our natural affections, as to zeal; but to mortify them, and to rule them by the word (Numbers 15:39); otherwise they will cause us to run out of order, like wild beasts, as here we see in Paul. Lastly, let it be observed, that Paul here condemns zeal, for the maintenance of unwritten traditions. And let the Papists consider this.

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 (or to me) that I should preach him among the Gentiles, immediately I communicated not with flesh and blood. 17. Neither came I to Jerusalem, to them which were Apostles before me, but I went into Arabia, and turned again to Damascus.

Paul before proved, that he learned not the Gospel of any man before his conversion: here he further proves, that he learned it of no man after his conversion. And the substance of his reason, is this, because immediately upon his conversion, he conferred with no man; but went, and preached in Arabia, and Damascus.

In the words I consider four things. First, the causes of Paul's conversion. And here he sets down three degrees of causes, depending one upon another. The first is, the good pleasure of God, whereby he does whatever he will, in heaven, and earth, in these words [when it pleased.] The second, is, his separation from the womb: which is an act of God's counsel, whereby he sets men apart to be members of Christ, and to be his servants, in this, or that office. This separation is said to be from the womb; not because it began then, for it was appointed by God before all times, even from eternity, as all his counsels are. But the Holy Spirit hereby signifies, that all our goodness, and all our dexterity, to this, or that office, is merely from God: because we are sanctified, dedicated, and set apart in the counsel of God, from all eternity, and therefore from the womb, or from our first conception, and beginning. The third cause is, vocation by grace; the accomplishment of both the former, in the time which God has appointed. The second thing is, the manner or form of Paul's vocation, in these words [to reveal his Son to me.] The third is, the end of his vocation, to preach Christ among the Gentiles. The last is, his obedience to the calling of God: in the 16 and 17 verses.

To begin with the efficient causes of Paul's conversion: here we see the order and dependence of causes, in the conversion, and salvation of every sinner. The beginning of our salvation, is, in the good pleasure of God: then follows separation, or election to eternal life: then vocation by the word and Spirit: then obedience to the calling of God, and after obedience, everlasting life. This order Paul here sets down, and the consideration of it, is of great use. Hence it appears to be an erroneous doctrine, which begins our salvation, in the prevision of man's faith, and good works. For in Paul's order, works have the last place. And it must be God's pleasure, that man shall do a good work, before he can do it. And if separation to eternal life, should be according to faith, or works, then we should make separation of ourselves, as well as God. And vocation is not for works, but that we might do good works (Ephesians 1:4). Secondly, by this order it appears, that the salvation of them that believe, is more sure, than the whole frame of heaven, and earth: because it is founded in the vocation of God, which is without repentance, in the counsel of separation, and in the pleasure of God. Thirdly, by observing well this order, we may attain to the assurance of our election. For if you have been called, and have in truth answered to the calling of God, by obedience, you may assure yourself, of your separation from the womb, to everlasting life, because this order is (as it were) a golden chain, in which, all the links are inseparably united. Lastly the consideration of this order, serves to mortify the pride, and arrogance of our hearts, in that it ascribes all to God: and nothing to man, in the cause of salvation. Read Ezekiel 16:63.

Again by the consideration of these three causes, we gather that God has determined what he will do with every man, and that he has in his eternal counsel assigned every man his office and condition of life. For there is in God a pleasure whereby he may do with every man what he will. And by his eternal counsel, he separates every man from the very womb to one calling, or other: and accordingly he calls them in time by giving gifts, and will, to do that, for which they were appointed. And this I understand of all lawful callings, in the family, church, or commonwealth. Thus Christ was called from the womb, and set apart to be a mediator (Isaiah 47:1; John 6:27). Jeremiah to be a prophet (Jeremiah 1:5). Christ is said to give Apostles, Prophets, Pastors, teachers (Ephesians 4:11). God sent Joseph to Egypt to be the governor thereof, and a reliever of Jacob's family (Genesis 45). In this regard the Medes and Persians are said to be the sanctified ones of God (Isaiah 13:3), and the men of his counsel (Isaiah 46:11).

The use: hence we are all taught, to walk in our callings with diligence, and good conscience, because they are assigned to us of God. Hence we are taught to yield obedience to our rulers and teachers: because they that are our rulers and teachers, were separated from the womb to be so, and that by God himself, without the will of man. Hence we may gather assurance of God's protection, and assistance in our callings: for in that he has appointed us our callings, he will also defend us in them (2 Corinthians 3:46; Isaiah 49:2). Hence we may learn patience, and contentment in all the miseries, and troubles of our callings, for in whatever calling you are, you were ordained to it by God from your mother's womb. Think on this: hence we learn thankfulness to God, because our callings, gifts, and the execution of our callings, is wholly of God: and this Paul signifies, when he says that our separation to our offices, and callings, was from our first conception. Hence we learn to depend on God's providence for the time to come: for if he provided our callings, when we were not, he will much more aid, and bless us in them now while we have a being (read Psalm 22:8-9). Poor parents that cannot leave lands, and livings to their children after their decease, let them comfort themselves in this; that their children are from their mother's womb, separated to some good office, and condition of life, by the wisdom of God: and that a good office, or calling is better than land and living.

Thirdly, it appears hence that the time of all events, is determined in the counsel of God. For God determines with himself the time in which he will call, and convert Paul. By this we are taught, in our prayers not to limit God to any time for the accomplishment of our requests: for the disposition of time is his, and that is to be left to his wisdom. Again in our afflictions and temptations we may not make haste, for help and deliverance before the time, but wait the leisure of God, who has decreed the time of deliverance. He that believes makes no haste (Isaiah 28:16). Habakkuk must wait because the vision is for a time appointed (Habakkuk 2:1). David's eyes and strength failed in waiting on God (Psalm 69:3). Daniel waits on God 70 years, and then prays for deliverance out of captivity, the time being expired. This serves to discover the wickedness of them, that being in any kind of misery, cannot stay the leisure of God till he deliver them by good means, but they will have present remedy, though it be from the devil: and if help cannot be had when they desire, they presently make away themselves.

The second point is, the form of the calling, or conversion of Paul in these words — "to reveal his Son in me" — that is, to teach me the doctrine of the redemption of mankind by the Son Jesus Christ. Here I consider, to whom revelation is made, and how?

For the first, revelation of the Son is made to cruel, and persecuting Paul, a desperate sinner. Hence every man can gather, that God has mercy for great, and notorious offenders, as for Paul, and such like: and the conclusion is sound, for God is great in sparing (Isaiah 55:7). And yet here it must be remembered, that all desperate offenders shall not find mercy; unless they be great in their repentance as God is great in mercy. For God's mercy has a double effect in us: one is, remission of sin, by the imputation of the merit of Christ: the other, the mortification of original sin, by his efficacy. And these two are inseparable, as we see in Paul, on whom God showed great mercy, whose repentance also was notable. As the woman (John 7) had many sins forgiven her, so she loved much (verse 47). By this we see the great, and common abuse of the mercy of God: men everywhere presume upon the greatness of God's mercy, and they make Christ a packhorse, lading him with their burdens, and there is little or no amendment of life.

The manner that God used in revealing the Son to Paul, stands in two things: Preparation and Instruction.

Preparation is a work of God, whereby he humbled Paul, subdued the pride, and stubbornness of his heart, and made him tractable, and teachable. This humiliation is outward, or inward. The outward, was partly by lightning from heaven, that cast him to the earth, and made him blind: and partly by a voice reproving him: "Saul, Saul, why do you persecute me?" The inward humiliation, was in a sight, and horror for his sins. The sins that God revealed to him are these: the first was, a height of wickedness, that in persecuting the Church, he made war even against God himself. Secondly, God made manifest to him the meaning of the tenth commandment, and that secret lust without consent of will, was sin (Romans 7:7). And thus the law killed him, that was alive, in his own opinion, when he was a Pharisee.

The instruction whereby God taught the same to Paul has two parts. The first is the call of God whereby he invites Paul to become a member of the son of God. And this he did, first by propounding to him the commandment of the Gospel, which is to repent and believe in Christ; secondly by offering to him the promise of remission of sins and life everlasting when he believed. The second part of instruction is a real and lively teaching, when God made Paul in his heart to answer the calling, according to that in Psalm 27:5: "When you said, 'Seek my face,' my heart answered, 'I will seek your face, O Lord.'" And in Zechariah 13:9: "He shall say, 'It is my people,' and they shall say, 'The Lord is our God.'" This is a spiritual echo that is made in the heart. The sound of God's word goes through the world, and the hearts of men which be as rocks and stones make answer. And this work of God that makes man yield to the calling of God is in scripture a kind of divine teaching — thus the Father is said to teach the son by drawing (John 6:44), and God is said to teach us his ways when he guides us by his spirit in the land of righteousness (Psalm 143). That this real and heavenly kind of teaching may take place, God by his grace puts a kind of softness into the heart whereby it is made subject and obedient to the word. And it has two parts: one is an acknowledgment by faith that the son is our redeemer; the second is regeneration, which is the putting off the old man and the putting on of the new — which to do by the virtue of Christ is to learn Christ (Ephesians 4:20-23). Thus then God reveals the son to Paul by preparing him and making him teachable, by propounding the doctrine of salvation to him, and by causing him inwardly to believe it and to obey it. And thus we see the manner of the calling and conversion of Paul.

For the better clearing of this doctrine, five questions are to be answered. The first is: what was the preventing grace in the conversion of Paul? Answer: Schoolmen and Papists generally teach that it was the inspiration of good motions and desires into the heart of Paul. But it is false which they teach, for the heart is incapable of any good desire or purpose till it be regenerate. The truth is this: that the preventing grace in the first conversion is the grace of regeneration, and secondly the inspiration of good desires and motions. When Christ prevents Lazarus that he may revive again, he first puts a soul into him and then he calls to him and says, "Come forth, Lazarus" — because he was dead. In like manner we are dead in sin, and therefore regeneration (which is the soul of our souls) must be put into us before any inspiration of heavenly motions can take place. Yet after we are once born anew, good motions and desires put into our hearts may be the preventing grace for the doing of sundry good works.

The second question is whether the will of Paul were an agent or cause in the effecting of his first conversion. Answer: no. Scripture makes two sorts of conversion: one passive, when man is converted by God — in this, man is but a subject to receive the impression of grace and no agent at all, for in the creating, setting, or imprinting of righteousness and holiness in the heart, will can do nothing. The second conversion is active, whereby man being converted by God does further turn and convert himself to God in all his thoughts, words, and deeds. This conversion is not only of grace, nor only of will, but partly of grace and partly of will — yet so as grace is the principal agent and will but the instrument of grace. For being first turned by grace, we then can move and turn ourselves. And thus there is a cooperation of man's will with God's grace. And Augustine said truly: "He that made you without you does not save you without you."

The third question is whether God did offer any violence to Paul's mind and will in his conversion. Answer: there is a double violence or coaction. One which does abolish all consent of will — and this he used not. The other draws out a consent from the will by causing it, of an unwilling will, to become willing. This coaction or violence God offered to Paul, and in this sense they which come to Christ are said to be drawn (John 6:45).

The fourth question is wherein stands the efficacy of the preventing grace whereby Paul was effectually converted. Answer: the Council of Trent and sundry Papists incline to this opinion, to think that it stands in the event — in that the will of man applies itself to the grace which God offers. But then the efficacy of grace must be from man's will, and then man has something whereof to boast and he is to thank himself for the grace of God. Other Papists place the efficacy of grace in the congruity or aptness of motions or heavenly persuasions presented to the mind of the man that is to be converted. But this opinion also is devoid of truth. For there is no efficacy in any motions or persuasions till there be a change and new creation of the will. The true answer is this: outward means are effectual because they are joined with the inward operation of the spirit. Inward grace is effectual because God adds to the first grace the second grace. For having given the power to believe and repent, he gives also the will and the deed, and then faith and repentance must needs follow. And herein stands the efficacy of the first grace, that God adds to it and works the will and the deed (Philippians 2:13).

The last question is, whether it was in the power of Paul's will, to resist the calling, or the grace of God? Answer: The will for his condition is apt to resist grace: nevertheless, if we consider the efficacy of God's grace, and the will of God, he could not resist the calling of God. Every one that has heard and learned of the father, comes to Christ (John 6:45). God's will determines and limits the will of man: and man's will is an instrument to effect the will of God. It may be here demanded; how the efficacy of grace, may stand with the liberty of man's will; if it have not liberty, to accept or refuse the grace of God? Answer: Liberty and freedom of will in God, is perfect liberty: now God cannot will either good or evil, but only that which is good. And man's will, the nearer it comes to this will of God, the greater liberty it has. Therefore to will that only which is good, so it be freely without compulsion, is true liberty; to be able to will that which is evil, and to resist the calling of God, is not liberty, but impotence. And he that can only will that which is good, does more freely will good, and has more liberty, than he that can will either good or evil.

The use: Ministers of the Gospel must learn Christ as Paul learned him. They may not content themselves with that teaching which they find in schools, but they must proceed further to a real learning of Christ: and that is to believe in the Son of God, to die to their sins by the virtue of his death, and to live to God by the virtue of his life. This is a real and lively learning of Christ. They that must convert others, it is meet they should be effectually converted. John must first eat the book and then prophesy (Revelation 10:9). And they that would be first Ministers of the Gospel, must first themselves eat the book of God. And this book is indeed eaten, when they are not only in their minds enlightened, but their hearts are mortified and brought in subjection to the word of Christ. Unless Christ be thus learned spiritually and really, divines shall speak of the word of God, as men speak of riddles, and as Priests in former time said their mattins, when they hardly knew what they said. Again students in every faculty, are with Paul to learn Christ, and that as he learned him. Such persons desire and love good learning: now this is the best learning of all, to learn to know and to acknowledge Christ. The knowledge of Christ crucified is Paul's learning. The knowledge of the remission of our sins is the learning of David that great prophet. For this title he gives to the 32nd Psalm, The Understanding of David. Lastly all men are on this real manner with Paul to learn the same. For he is an example to all that shall believe in him to life everlasting (1 Timothy 1:12). Paul bids us do the good things which we have seen in him (Philippians 4:9). Hoc vrge.

The third point is the end of Paul's conversion in these words [that he might preach him among the Gentiles]. Here I consider what he must preach, namely the Son Christ: and to whom, namely among the nations. Again of the preaching of Christ, I consider two things: the first is, why Christ must be preached rather than Moses? Answer, there be two causes. One is, because Christ is the substance or subject matter of the whole Bible. For the sum of the Scriptures may be thus gathered together: The Son of God made man, and working our redemption, is the savior of mankind: but Jesus the Son of Mary is the Son of God made man, working our redemption: therefore Jesus the Son of Mary is the savior of mankind. The major is the sum of the Old Testament: the minor is the sum of the New: and the conclusion is the scope of both. The second cause is: The law is the ministry of death: and the Gospel (which is the doctrine of salvation by the Son) is the instrument of God to begin and to confirm all graces of God in us that are necessary to our salvation. Therefore the doctrine principally to be preached is the Gospel, and not the law.

Secondly it may be demanded, what it is to preach Christ? Answer: it is a great work, and it contains 4 ministerial actions. The first, generally to teach the doctrine of the incarnation of Christ and of his three offices, his kingly office, his prophetical office, and his priesthood with the execution thereof. The second, to teach that faith is an instrument ordained of God to apprehend and to apply Christ with his benefits. The third is to certify and to reveal to every hearer, that it is the will of God to save him by Christ in particular, so be it he will receive Christ. For when the Gospel is preached, God thereby signifies to us, that his will is to give us life everlasting (1 John 5:11). The last is to certify and to reveal to every particular hearer, that he is to apply Christ with his benefits to himself in particular, and that effectually by his faith, that a change and conversion may follow both in heart and life (1 John 3:23). And thus when these things are rightly performed, Christ is preached. Hence it appears that to learn Christ, is not only to know him generally, but also effectually to apply him to ourselves by our faith, that there may be a change and renovation of the whole man. They which learn Christ, must thus learn him, else can they not be saved.

The second point is, that Paul must preach to the Gentiles. There be two causes of it: one, that the prophecies of the calling of the Gentiles might be fulfilled (Psalm 2 and 110; Isaiah 2). The second, because at the death of Christ the division which was between the Jews and Gentiles was quite abolished (Ephesians 2:13). Here I observe the difference between Apostles, and ordinary Ministers. Their charge is a set, and particular congregation; whereas the charge of an Apostle is the whole world.

The fourth and last point is the obedience of Paul to the calling of God, in that he went and preached the Gospel. Here a question may be demanded: whether Paul performed his obedience, by virtue of the grace which he had formerly received without the help of new and special grace, or not? Answer: No. His obedience proceeds from the first grace, helped or excited, by special grace. In the regenerate, that have power to do good, God works the will, and the deed, in every good work (Philippians 2:13). And it is a certain truth: we do not that which we are able to do, unless God make us do it, as he made us able to do it. Therefore to the doing of every new act, there is new, and special grace required.

In Paul's obedience, I consider three points. 1. When he obeyed? Immediately. 2. How? Without deliberation or consultation. 3. When? In Arabia and Damascus.

For the first, in that he obeyed God in going to preach immediately, we learn how we are to answer and obey the calling of God, that calls to amendment, and newness of life — namely in all haste, without deferring of time. "Today if you will hear his voice, harden not your hearts" (Hebrews 3:8), and verse 13: "Exhort one another while it is called today." "I made haste and did not delay to keep your commandments" (Psalm 119:60). And there be good reasons, why we should no longer defer our conversion to God. The end of our life is uncertain, and look as death leaves us, so shall the last judgment find us. Secondly, when we delay our repentance, we add sin to sin, and so treasure up wrath against the day of wrath (Romans 2). Thirdly, when we defer to obey and turn to God, we grow to perfection in sin, and sin being perfected brings forth death (James 1:14). Lastly, late repentance is seldom, or never, true repentance. For when men are dying, their sins forsake them, and they do not commonly forsake their sins. God has called us in England more than 40 years together, and yet many of us have not listened to the call of God but deferred to obey — let us now presently amend, and turn to God, lest if we still defer the time of our repentance, God's judgments come forth in haste upon us.

The manner of his obedience is, that Paul did not communicate with men — that is, confer, and consult with them, touching his doctrine, and calling. And this he amplifies by a comparison thus: he did not consult with any man, not even the Apostles of Jerusalem. And he adds a reason of his doing: because they were but flesh and blood, in respect of God — and indeed it is unfit to consult with men, touching the matters of God.

Hence I gather, that God's word, whether preached or written, does not depend on the authority of any man, not even on the authority of the Apostles themselves; it is sufficient to authorize itself. Christ receives not the testimony of man (John 5:34). And it is an error, to think that the Church does authorize the word, and religion, in the consciences of men. For the Church itself is founded on the word. The Church cannot consist without faith, nor faith without the word.

Secondly, hence I gather, that there is no consultation, or deliberation, to be used at any time, touching the holding, or not holding of our religion. He that will follow Christ, may not put his hand to the plow, and then look back again to his friends, to see what they will say (Luke 9:61). He that would be wise, must deny his own wisdom, and become a fool (1 Corinthians 3:18). The three children would not consult, touching the worshipping of the image, but said: "Be it known to you, O king, that we will not worship your gods" (Daniel 3). When the judge gave Cyprian the martyr leave to deliberate a while, whether he would deny his religion, he answered, that in divine matters deliberation is not to be used. By this I gather, that the Schoolmen have done evil, which have turned all divinity into questions, and have made of the articles of our faith, a questionary divinity. Secondly, by this we are taught, that in the day of trial, we may not consult of the change of religion, but we must be resolute, and tread underfoot the persuasions of flesh and blood.

Thirdly our obedience to God must be without consultation. We must first try what is the will of God, and then absolutely put it in execution, leaving the issue to God. Abram is called of God to forsake his country and kindred (Genesis 12); he directly then gives attendance to the commandment, and goes as it were blindfold — he knows not where. God promised him a child in his old age; he believes God without any reasoning, or disputing the case with himself, to or fro (Romans 4:20). But the common manner is, though we know the will of God, to dispute the case, and to consult with our friends, and to practice according to carnal counsel. Eve listens to the counsel of Satan, and neglects God's commandment. Saul being forbidden to offer sacrifice in Gilgal, till Samuel came to do it, consults with himself, whether he may do it or not, and follows his own reason, against God's commandment, and lost his kingdom for it. And this kind of deliberation, whereby men consult what is to be done, is the cause of the manifold rebellions of men, in the world.

In that man is termed here, flesh and blood, we are taught, not to put confidence in man. We are taught to humble ourselves before God. We are taught, every day, to prepare ourselves against the day of death, and the day of judgment — indeed to account every new day, as the day of death, because we are but flesh and blood.

The third point is, where Paul first preached — namely, in Arabia and Damascus. Arabia is a region of the world, where Mount Sinai stands, and where the children of Israel wandered 40 years. The inhabitants thereof, were of two sorts: some more civil, and some barbarous. Civil, as the Israelites, Amalekites, Midianites, etc. (yet were they professed enemies of the people of God). Barbarous, as the eastern part of Arabia, toward Babylon. For the inhabitants dwelt in tents, and lived like wild and savage men, by robbing, and stealing, and consequently by killing (Isaiah 13:20; Jeremiah 3:2).

Here we see Pauls estate and condition, when he first begins the exequution of his Apostolicall function. God then laies upon him a sharpe and waightie triall. For he goes alone into Arabia, and he must become a teacher to his own professed enemies, indeed to a sauage generation of whose conuersion he had no hope, in mans reason. And this has bin an vsuall dealing of God, with his own seruants. When Moses was called to deliver the Israelites, and was in the way, the Lord, for a defect in his family, comes against him; to destroy him, Exod 4:24. Da uid is annointed king of Israel: and withall Saul is raised vp, to persecute him, and to hunt him, as men hunt Partridges in the mountaines. Ionas is called to preach to Niniue, and withall God forsakes him, and leaues him to himselfe, so, as he is cast into the sea, and deuoured of a fish: and after this, being delivered, he must goe preach at Niniue. When Christ was in his baptisme (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wildernesse, to be with wild beasts, and to be tempted of the deuill, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this meanes sinnefull men, are made fit for the office of teaching. For the saying is true, Reading, prayer; and temptation, make a divine. Againe, by this meanes they are caused to depend on the prouidence, and protection of God, and they are made fit for the assistance, and presence of Gods spirit, who dwels onely with them that are of humble, and contrite hearts. Nowe then, let not them, that in any notable change of their liues, finde notable temptations, be discouraged; for this is a condition that befalls them, by a wise and speciall prouidence of God. For it was the spirit of God, that led Christ into the wildernesse, to be tempted, after his baptisme.

Againe, here we are taught, to acknowledge three things in God. His power, in that he sets vp his kingdome, where it is most oppugned, and raignes in the middest of his own enemies; namely, the wicked and sauage Arabians, according to that in the Psalme, 110. v. 2. His goodnes, in that he sends Paul to preach repentance, to the people, that are in the snare of the deuill, at his will. 2. Tim 2:26. His trus, in that he nowe fulfils things foretold by Dauid. Psal 72:10. The kings of Sheba & Saba shall bring gifts: that is, Ethiopians and Arabians.

18. Then after three yeares, I came againe to Jerusalem, to visit Peter, and abode with him fifteene daies.

Paul hauing proved before, that he learned not the Gospel of any man, no not of the Apostles at Hierusalem: goes about nowe to answer exceptions, that might be made against his reason. And first of all, it might have been obiected, that he was seene at Hierusalem sundrie times: and therefore in all likelyhood, went there to be instructed. To this he answers three things: that he went there three yeares after his conuersion, and not before: that he went to visit Peter: that he abode there fifteene daies. For the first, where he says, he preached 3. yeares in Arabia and Damascus, and then after went to Hierusalem, and abode there fifteene daies (for some speciall causes:) we see Paul is readie, and able to make a good account of the spending of his time, both for daies and yeares. And good reason: for time is pretious, and great care ought to be had of the expending of it. After Pauls example, we must so liue, that we may be able to give a good account of the spending of our daies. That this may be done, we must learne to number our daies, and, to redeeme the time. To number our daies, is to consider the shortnesse of our liues, and that we are euery day subiect to death: and withall seriously to bethinke our selues, of the causer of this our condition; namely, our sinnes, both originall, and actuall. When this twofold consideration takes place, we then beginne to number our daies. The numbring of our time, and the parts thereof, brings vs to the redeeming of it. To redeemeour time, is to take time, while time serues, specially for spirituall uses, and for the amendement of our liues. When time is thus numbred and redeemed, then shall the good account be made before God and men. Therefore miserable is the case of them, that spend their daies in idlenes, in riot, and sporting, in chambering, and wantonnesse. For they neither number time, nor redeeme it: and therefore they are farre from any good account.

The second point is, that Paul goes vp to Hierusalem to visit Peter, that is, to see him, to be acquainted with him, to talke, and conferre with him. Hence it appeares, that there is a lawefull kind of peregrination, or pilgrimage: in that Paul iourneies frō Arabia to Jerusalem, to see Peter. Thus the Queene of Saba, went vp to Jerusalem, to heare the wisdome of Salomon. The lawe of God, was, that all the males in Israel, should thrise in the yeare, goe vp to the place which god had appointed, Deut. 16. This law was practised by Elkana & Anna, 1. Sam. 1. by Ioseph and Marie, by the Steward of Candaces queene of Ethiopia. Act. 8. Neuerthelesse, Popish pilgrimage is vtterly to be condemned, for two causes. One is, because it is made a part of Gods worship, whereas nowe in the newe testament, all religious distinction of places is abolished, 1. Tim 2:8. Lift vp pure hands in euery place to God. Some alleadge, that vows, which were not commanded, were neuerthelesse parts of Gods worship, among the Iewes. I answer: though men were not commāded to vowe, yet the matter and forme of vowes was commanded. And in that God commanded the manner of vowing, he allowed the acte of vowe-making: let the Papists shew the like allowance for their pilgrimage. The second reason is, because popish pilgrimage, is not to liuing men, but to the Reliques and images of dead men: which kind of peregrination, was neuer used in the world, till after the Apostles daies. For pilgrimage to reliques, came in, 300. yeares after Christ, and pilgrimage to Images, after 600. yeares.

In that Paul goes about to visit Peter, the Papists gather the Primacie of Peter, ouer all the Apostles, but falsely. For this visitation argues reuerence: and reuerence is given, not onely to superious, but also to equalls. Againe, primacie is twofold: Primacie of order, and Primacie of power. Primacie of order, was due to Peter, in that he was first called to be an Apostle, and he was in the faith before Paul. And in this regard, he was reuerēced of him.

The third point is, that Paul abides with Peter at Jerusalem, and that fifteen days. His abode with Peter, was in token of mutual consent and fellowship. Like should be the consent of the Ministers of the Gospel. For their office is to publish and persuade peace between God and men, to which they are unfit, that cannot maintain peace among themselves. And all believers should be of one mind, speaking and thinking the same things: and this cannot be, unless there be a consent of them that are guides. This consent therefore is to be maintained, and greatly to be prayed for. And when there cannot be consent of judgment, by reason of human frailty, yet so long as the foundation is maintained, there must be consent in affection. And injuries offered, may not dissolve this bond. Though the Church of Jerusalem suspected Paul, and would not at the first acknowledge him for a Disciple (Acts 9:26), yet did he for his part, accept of their love, and fellowship.

Whereas he adds, that his abode with Peter was but for 15 days: hereby he signifies that he learned not the Gospel of him: for it could not be learned in so short a space: neither could Paul by the teaching of any man become an Apostle in so little time.

19 And none other of the Apostles saw I, save James the Lord's brother.

It might perhaps be objected against the former verse, that Paul might be taught of some other Apostle beside Peter, and that at Jerusalem: to this he answers two things. One, that there was none of the Apostles at Jerusalem but James: (beside Peter before named:) the second, that he did but see James.

Here I gather that if there be any mother church in the world, it is rather Jerusalem than Rome, because the Gospel was first preached there and went from there into the whole world: and Jerusalem was for a time guided by two of the chief Apostles, James, and Peter.

In that James is called our Lord's brother three things may be demanded. One, which James this was? Answer: It was James the son of Alpheus: for he lived 14 years after this (Galatians 2:9), whereas James the son of Zebedee lived not so long, because he was put to death by Herod. The second thing is, how James should be the Lord's brother? Answer: In Scripture, children of the same womb, are brethren: men of the same blood, are brethren; as Abram and Lot (Genesis 13:8). Men of the same country are brethren, thus Saul's countrymen are called his brethren (1 Chronicles 12:2). And James is called our Lord's brother, not because he was of the same womb, but because he was of the same blood or kindred: for Eli had two daughters, Mary espoused to Joseph, and Mary Cleophas, who afterward was married to Alpheus of whom came James here mentioned. James therefore was the cousin-german of Christ. Therefore Helvideus failed when he went about to infringe the perpetual virginity of the virgin Mary out of this place, as if she had more sons beside Christ. The third thing is, what benefit James had by being the Lord's brother? Answer: He is here called the Lord's brother only, for distinction's sake in respect of the other James the son of Zebedee: and this brotherhood does not make him the better Apostle, or the better man. Outward things do not commend us to God. And it is the spiritual kindred, by means of faith, and our new birth, that brings us into favor with God (Matthew 12:49).

20 Now the things which I write, I speak before God, I lie not.

Before, Paul has affirmed sundry things of himself: that he preached in Arabia, and Damascus: that he went from there to Jerusalem: that he did not learn the Gospel there of Peter, James, or any other Apostle. Now some men might perhaps say, that these sayings of his are but false and fabulous avouchments: therefore in this verse Paul defends himself, and justifies his own sayings, by a divine testimony.

The words contain 2 parts. An answer to an objection concealed, on this manner; I may be thought to lie, but indeed I lie not. The second is, a confirmation by oath, Before God I speak it. Touching the first part, there be two points to be handled: what is a lie? And whether it be a sin or no?

A lie is when we speak the contrary to that we think with an intention to deceive. More plainly, in a lie there be 4 things: the first is, to avouch and affirm that which is false. The second is to speak with a double heart (Psalm 12:2), that is to speak against knowledge, and conscience, as when a man says that is true which he knows to be false, or that is false, which he knows to be true. This makes a lie, to be a lie, and this distinguishes an untruth, from a lie. For here it must be observed, that a man may speak that which is false, and not lie: namely if he speak that which is false, thinking it to be true. For then though he errs and is deceived, yet he speaks not against conscience, and consequently he speaks no lie. Again, a man may speak that which is true, and yet lie: for if he speak that which is true indeed, and speak it as a truth, and yet think it to be false, he lies indeed: because he speaks the truth, against his conscience. The third thing in a lie, is, a mind or intention to deceive, or hurt. For in the ninth commandment that is a false testimony that is against our neighbor. The 4th point is, that he which speaks that which is false, upon a vanity of mind without reasonable cause, is a liar. Thus boasters, and flatterers, are liars. And these are the things which concur in the making of a lie.

For the better conceiving of the nature of a lie, we must put difference between it and sundry other things incident to speech. First, we must put difference between a lie and a Parable or figure. In a parable indeed there is something supposed or feigned; as for example, when the trees are brought in conferring, and consulting about their king (Judges 9:8). Nevertheless a parable is far from falsehood, or lying: for by things feigned, it signifies and declares an unfeigned truth.

Again, difference must be put between a lie and the concealment of a thing, for it is one thing to speak against our knowledge, and another to speak that which we know. And concealments, if there be a reasonable cause, and if it be not necessary for us to reveal the thing concealed, are not unlawful. Thus Abram speaks the truth in part, calling Sarah his sister, and conceals it in part, not confessing her to be his wife (Genesis 12:10). Thus Samuel by God's appointment reveals that he came to Gilgal to offer sacrifice, and conceals the anointing of David, that he might save his life (1 Samuel 16:5). Jonah preaches that Nineveh shall be destroyed within 40 days, and he conceals the condition of repentance. The like did Isaiah to Hezekiah (Isaiah 38:1).

Thirdly, a difference must be made between lying and feigning: which some call simulation: not dissembling, but rather sembling (if I may so term it). And that is, when something is spoken not contrary, but beside, or different to that which we think. And this kind of feigning, if it be not to the prejudice of truth, against the glory of God, and the good of our neighbor, and have some convenient and reasonable cause, is not unlawful. It was not the will and counsel of God to destroy the Israelites for their idolatry. And he does not speak to Moses anything contrary to his will, but something that is beside, or different to it, when he says: let me alone, that my wrath [reconstructed: may wax hot] and I may destroy them (Exodus 32:10). And this he spoke, that he might stir up Moses to fervency in prayer for the Israelites, and the Israelites to unfeigned repentance. Joshua having besieged Ai meant not to flee, yet does he fain a flight, that he might draw his enemies out of the city and destroy them (Joshua 8:5). There is a kind of deceit called dolus bonus, that is, a good deceit, and of this kind was the act of Joshua. Thus Physicians for their good, use to deceive the senses of their impotent patients. Thus parents insinuate to their children, terrible things, of the bear, and bull-beggar, that they may keep them from places of hurt and danger. And this may be done without fault, for it is one thing to contrary the truth, and another to speak or do something diverse to it without contrariety.

The second point is, whether to lie, be a sin, or no? The answer is, yes. For even in this place, Paul puts lying from himself, and that with an oath. The devil is said to be the author of all lies (John 8). And it is God's commandment, that we should put away lying (Ephesians 4:25). It is objected, that the sporting, and officious lie, is not against charity, to the hurt of any, but for the good of men. I answer, first, though it be not to the hurt of our neighbor, yet is it to the hurt and prejudice of truth. Secondly, they are deceived to whom these lies are told. Thirdly, he hurts himself that tells a lie, though it be for the good of men: for when he speaks the truth indeed, he is less believed. Lastly, though these kind of lies, seem to be good in respect of their end, yet are they not good in respect of their nature, and constitution. For in speaking, there should be a conformity, and consent, between the tongue, and the mind; which is not, when any lie is uttered. Secondly, it is objected, that the Egyptian Midwives, saved the male children of the Israelites: and Rahab the spies, by lying (Exodus 1:19; Joshua 2:5), and that they are commended for this. I answer, we must distinguish the work done, from the execution of the work. The work in saving the children, and the spies, was a fruit of faith, and the fear of God, and it is commended: but the manner of putting these works in execution, by lying, is not approved. If it be said, that faith, and the fear of God, cannot stand with a manifest sin: I say again, that faith, and the fear of God, are imperfect in this life, and therefore they are joined with many frailties; and actions of faith, are mixed with sundry defects, and sins.

Now then, we are to be exhorted, to make a conscience of lying, and to speak the truth from our hearts. And there be many reasons to induce us to the practice of this duty. First, it is God's commandment (James 3:14). Secondly, lying is a conformity to the devil, and by truth we are made conformable to God, who is truth itself. Thirdly, we are sanctified by the word of truth (John 17:17), and guided by the spirit of truth: and therefore we are to detest lying, and deceit. Fourthly, truth is a fruit of God's spirit (Galatians 5), and a mark of God's child (Psalm 32:2): he has the pardon of his sins in whose spirit there is no guile. And (Psalm 15:2) he shall rest in the mountain of God, who speaks the truth from his heart. Lastly, destruction is the liar's reward (Psalm 5:6): God will destroy them that speak lies: and they must have their portion in the lake that burns with fire and brimstone (Revelation 22:15).

Thus much of the answer to the objection: now follows the confirmation by oath [before God]. Here it may be demanded, how these words can be a form of swearing? Answer: In an oath there be four things. The first is, an Asseveration of the truth. The second is Confession, whereby the party that is to swear, acknowledges the power, presence, and wisdom of God, in searching the heart, and that he is both witness, and judge of all our doings. The third is, Invocation of God, that he would be a witness with us, and to us, that we speak the truth. The last is, Imprecation, that God would be a judge to take revenge upon us, if we lie. Now then, the form of an oath is a certain form of words, in which not all, but some of the principal parts of an oath are expressed, and the rest concealed, and yet to be understood. In (Jeremiah 4:2) there is the form of an oath, The Lord lives, and here only confession is expressed. The form of swearing, I call God to witness to (or upon) my soul (2 Corinthians 1:23), expresses the third part, namely invocation. The words (Ruth 2:17): The Lord do thus and thus to me, is an Imprecation. The common form, The Lord help you through Jesus Christ, is partly prayer, and partly imprecation. And the form in this place is directly a confession, that God is present, to witness and judge the truth. Thus commonly in all forms of oaths one part is expressed, and the rest are enfolded.

Here first we learn, that the form of an oath, is to be plain, and direct in the name of God, and not indirect, or oblique, in the name of the creatures, God's name concealed. And it is the flat commandment of God (Matthew 5:34). It is alleged, that Paul (1 Corinthians 15:31) swears by his rejoicing in Christ. I answer; the words of Paul, by my rejoicing, are not an oath, but an obtestation: for the meaning of his words is this, that his sorrows and afflictions which he endured for Christ, would testify (if they could speak) that he died daily. Thus Moses called heaven and earth to witness, without swearing: for in an oath the thing by which he swears, is made not only witness, but also judge. Nevertheless, it is not unlawful to name the creatures in the form of an oath, if they be considered as pledges, presented to God, that he should punish us in them, if we lie. Thus Paul swears, I call God to witness to (or upon) my soul. Here they are to be blamed, whose common swearing, is by the creatures, as by their faith, by their troth, by the Mass, Mary, by this bread, by this drink, etc.

Secondly, here we learn to use an oath, only in the case of extremity, namely, when a necessary truth is to be confirmed, and when this cannot be done by any reason, or proof to be found among men upon earth, then may we fly to heaven for proof, and make God our witness. Thus Paul confirms his own calling, when all other proofs failed. And it must further be observed, that in extremities he uses an oath but seldom. This seems to condemn their wickedness, that cry at every word in their common talk, before God, before God.

Thirdly, before we swear, we are to use great meditation, consideration, and preparation: and therefore Paul in swearing uses a word of attention, and says, Behold, I speak it before God. This condemns the rash, and customary swearing of men in their common talk: who also in that they commonly and rashly swear, commonly forswear themselves.

In that Paul confirms his writings by oath, it appears that they are of God. For if he had sworn falsely, God would have taken revenge upon him, and his writings, before this: which he has not done.

Whereas Paul says, Before God I speak it: he teaches us after his own example to bring ourselves into the presence of God, to walk before him as Enoch did (Genesis 5:22), and as Abraham was commanded (Genesis 17:1), and to do whatever we do as in the sight and presence of God: and to be afraid to sin, because of his presence. This is the true fear of God, and this is the right practice of religion.

21 After that I went into the coasts of Syria and Cilicia: and I was unknown by face to the Churches of Judea which were in Christ. 22 But they had heard only some say, He which persecuted us in times past, now preaches the faith which before he destroyed. 23 And they glorified God in me.

Here Paul answers another objection, which may be framed thus: Though Paul learned not the Gospel of the Apostles at Jerusalem, yet might he perhaps learn it of them in other Churches of Judea. To this Paul answers three things. The first is, that he went from Jerusalem into Syria, and Cilicia. The second, that he was not known in person to the Churches of Judea, but only by hearsay: and he sets down the report that went of him. The third is, that the Churches of Judea did not disgrace and slander him, but they glorified God for him. Of these in order. For the first, that Paul went from Jerusalem straight into Syria, and Cilicia, the regions of the Gentiles, there be two causes. One, because Paul was ordained specially to be the Apostle of the Gentiles (Acts 9:15; Romans 15:16). The second, because Cilicia was his own country: for he was born in Tarsus a town in Cilicia: and his love to his country, no doubt, was great. For in the like case, he could have wished himself to be accursed for his countrymen the Jews. From this first answer, I gather two things. First, if any Apostle above the rest, be the Pastor and universal Bishop of the Church over the whole world, it is Paul, and not Peter: because he specially was ordained to teach and convert the nations. The second is, that Paul's often and dangerous journeys, must teach us to attend on our callings with care and diligence, and not to be dismayed with the troubles that shall befall us.

The second answer, that Paul was known to the Christian Jews, not by face, but by hearsay: this may seem strange, considering Paul was at Jerusalem, and traveled through Judea, into Syria, and Cilicia: but it is the truth: and the reason of it is plain. The office of an Apostle, is not to build upon the foundation of another, or to succeed any man in his labors, but to plant and found the Church of the New Testament, where Christ had not been preached or named (Romans 15:20). In this the Apostles differ from all the Ministers of the New Testament whatever. And this is the cause why Paul was not known to the Churches of Judea. And here we see, that Succession (which the Papists magnify) is not always a note of the true Church, and the true Ministry. For the ministry of the Apostles, and the Apostolical Churches wanted it. And this is for the greater commendation of them.

Again, it is said, that Paul was not known to the Churches of Judea, which were in Christ. Where let it be observed, that 4 years after the ascension of Christ, the Apostles had gathered, and planted sundry Christian Churches in Judea. This greatly commends the efficacy, and power of the Gospel. For hardness of heart had overspread the nation of the Jews, and they had rejected and crucified the Lord of life. And thus, that is verified which Christ says, that his Disciples believing in him, should do greater things, than he had done (John 14:12), for he by preaching did not convert multitudes of the Jews, and range them into Churches, as the Apostles did. Here again, we see that the Gospel, by means of the corruption of man, is an occasion of divisions. For after the gospel was preached by the Apostles, there arose a division of Churches among the Jews. Some were Churches in Christ, and some out of Christ; namely the Synagogues which refused Christ. We may not therefore nowadays take offense, if schisms and dissensions follow, where the Gospel is preached; it is not the fault of the Gospel, it is the fault of men.

That Paul might the better shewe, that he was known to the Churches of the Iewes, onely by heare-say, he expresses the report that went of him. Hence I gather, it is not vnlawfull to tell and heare reports, or newes, so be it, they be not to the preiudice of the trus, of the glory of God, and the good name of men. in fact it is commendable to report, and heare newes, that concernes the increase of Gods kingdome, and the conuersion of wicked men.

In the report, two things arē set downe, what Paul did? He once persecuted vs, and destroyed the faith: what he now does? He preaches the Gospel. By this we see that verified, which Isai foretold, that the lyon, the wolfe, the lambe, &c. should peaceably liue togither. Againe, here we see, that all things upon earth, are subiect to change and alteration: so as it may be said, heretefore it was thus, and thus, but nowe it is otherwise. Therefore in miseries, we may not be ouer-much grieued, for they are changeable: and in earthly things, we may not reioyce ouer much, because they are mutable, and subiect to daily alterations. Our speciall care must be, to auoide eternall and vnchangeable euils; as death, and the cause of death, namely, sinne; and to purchase to our selues, the good things which are euerlasting; namely, the favor of God, and euerlasting life.

Furthermore, the thing which Paul aimed at, in persequuting the Church, is to be considered, and that was, that he might destroy the faith. By faith, we are to vnderstand the doctrine of the Gospel, and with all, the vertue, or gift of faith, whereby it is believed: for the deuill & his instruments, seeke the ouerthrow of both. Christ says, Satan desired to sift his Disciples, that is, to sift all their faith out of their hearts, and to leaue nothing in thē, but chaffe, Luk 22:32. Here then, it may be demanded, whether faith may be lost, specially in the children of God, in the time of temptation, and persecution? I answer thus. There be three degrees of faith. The first consists in two things, knowledge of the Gospel, and Assent to the trus of it. This faith the deuils have, and it may be lost; and believers by this faith, may quite fall away. The second kind of faith, containes knowledge, assent, a taste, or ioy in the goodnesse of God, a zeale to the word of God, and apparent fruits of holinesse. This faith also (being better then the former) may be lost in the daies of persecution: and believers by this faith, may fall quite away. Luk 8:13. The third faith, (called the faith of the Elect) containes three parts, knowledge of the Gospel, assent to the trus of it, and apprehension, whereby we doe receive, and apply Christ with his benefits to our selues, or the promise of remission of sinnes, and life euerlasting. This faith may be greatly wasted, for things appertaining to it, may be lost, as boldnesse to come to God, the sense or feeling of spiritual ioy, and such like. Againe, it may be buried for a time in the heart, and not shew it selfe, either by fruits, or any profession: and in respect of the measure of it, it may be lessened and maimed: and if we respect the nature of it, it is as apt to be lost, as any other grace of God: for there is nothing by nature vnchangeable, but God. Neuerthelesse, where this faith is in trus, it is neuer by affliction and temptation put out or exstingnished: because God in mercie confirms it, by newe grace. Christ says to Peter, I have prayed for you, that your faith faile not, Luk 22:32. And this priuiledge have all the godly, for God promiss that they shall not be tempted above their strength, 1. Cor 10:13. Indeede, persecutors are said to destroy the faith: because this is their intent, and they indeauour to doe what they can, but God preuents their desires, by establishing true faith, that it may not vtterly faile.

It may be obiected to the contrarie, on this manner. The child of God may fa[•]l into persecution, and denie Christ: by this fall, he is guiltie of a grieuous offence: being guiltie, he has not pardon of his offence: and being without pardon, he is without faith. Touching guiltinesse, I answer thus. The child of God, when he falls, is indeed guiltie: but howe? Guiltie in respect of himselfe, or as much as in him lies: because he has done that which is worthy of death, and he has done all he can to make himselfe guiltie. But he is not guiltie to condemnation, because God on his part, dos not breake off the purpose of adoption, and adiudge him to wrath.

Secondly, touching the pardon of his offence, I answer thus. In pardon there be foure degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the worde, The seed of the woman, &c. The procurement of pardon upon the crosse: and the donation, or the giving of the pardon. This donation is an action of God, whereby he gives and communicates Christ to vs, and applies to our consciences the remission of our sinnes. In this donation, there is required a hand to give, and a hand to receive. The hand of God, whereby he gives, is the word preached, and the sacraments: the hand to receive, is our faith. The giving of pardon is necessarie: for though sinnes be pardoned, in the decree of God, by his promise in the word, and by procurement upon the crosse: yet pardon, is no pardon to vs, till it be given to vs by God. Furthermore, this giving is not altogether at one instant, but it beginnes in the conuersion of a sinner, and is often iterated in the use of the word, and sacraments, to the death. Paul wils the Corinthians reconciled to God, still to be reconciled, 2. Cor 5:21. And we are taught, euery day to pray to God, to give vs the pardon of our sinnes. This giving is twofold; conditionall, and absolute. Conditionall, when God gives the pardon of sinne, upon condition. Thus in baptisme, and in the first conuersion of a sinner, all sinnes without exception, are pardoned; indeed future sinnes: yet not simply, whether a man repent, or no, but upon condition of future repentance. The absolute donation is, when a man repents, or renewes his repentance: for then the pardon of sinne, is simply, and fully without condition, applied and reuealed to the conscience. When Dauid confessed his sin, Nathan, in the name of the Lord says, Your sinne is forgiuen you, 2. Sam. 12.

Now then, to come to the point, the child of God has pardon of his fall, in respect of the decree to pardon, in respect of the general promise of pardon, in respect of the procurement of pardon, in respect of the conditional donation of pardon, which is made in baptism: and he may be said to want pardon, in that the pardon of his offense is not fully and absolutely given him till he recover himself, and renew his repentance. If it be here demanded, what the child of God asks, when he prays for pardon day by day? I answer, he prays for two things. First, that God would continue to show his favor, and to impute the merits of Christ to him, whereas he for his part by his offense deserves to be deprived of all favor. Secondly, he asks the giving of the pardon, that is, that God would certify his conscience thereof.

The use: Seeing the intent of the Devil and wicked men, is to destroy the faith (as it appears in this place, and in the first temptation wherewith Satan assaulted Christ (Matthew 4)), we must have a special care of our faith. And first we must look that our faith be a true faith, lest we be deceived, as the foolish virgins. Secondly, we must keep and lock up our faith in some safe and sure place, namely in the storehouse or treasury of a good conscience (1 Timothy 1:19). Thirdly, our care must be to increase in faith, that our hearts may be rooted and grounded in the love of God. And for this cause we are to make continual experiences, and observations of the love of God toward us, and to lay them all together, and to build a joyful conclusion thereupon.

The third answer of Paul is, And they glorified God for me: that is, the churches of Judea when they heard of my calling, and conversion, they considered therein the power, the goodness, and the mercy of God, and with joy they gave him thanks for it. In this practice of the church, we learn that our duty is to sanctify and glorify the name of God, in every work of his. And this sanctification has 2 parts. The first is, the consideration of the divine virtues that show themselves in every work of God, as his wisdom, power, justice, mercy, providence, presence, etc. The second is, praise and thanksgiving to God for the same. And this practice must be enlarged to all his works without exception, to his judgments, as well as to his works of mercy. Therefore we are commanded in persecution to sanctify God in our hearts (1 Peter 3:17). And Moses, because he failed in the doing of this duty, was barred the land of Canaan (Numbers 20:12). In England God has wrought his wondrous works among us. He has given us peace and protection against our enemies, with the Gospel for the space of 40 years and more. And our duty is to glorify God in these works of his: but alas, we do it not. For the Gospel of salvation is little regarded of the most, and little obedience is yielded to it. This neglect of ours, in glorifying and praising of God is a great sin: and it concerns us to repent of it in time, lest God take away his word from us, and leave us to strange illusions, to believe lies.

Again, here we see what is the right manner of honoring of the Saints, and that is to glorify God in them and for them. As for religious worship of adoration and invocation, it is proper to God: and the Saints desire it not (Revelation 22:9).