Commentary on Galatians 1-5

TO THE COVRteous Reader.

I Here offer to thy view (gentle Reader) a Comment, and a Supplement: the Comment begun by an excellent workman, and drawn in excellent proportion, in all points suiting to the analogy of faith, and the doctrine of the Orthodox Fathers of the Church, being the substance of his three years Lectures upon the Lord's day. If his former works either of Positiue Divinity in sundry of his Treatises, or Controuersall Divinity in his Reformed Catholic, or Case-Divinity in his Cases of Conscience, have ministered any comfort unto thee, or given thee content: I doubt not but these Commentaries will abundantly satisfy thy expectation. For (to omit the variety of matter, as also the brevity and admirable perspecuity, in regard of the manner, being the chiefest commendation of Oecumenius or any Interpreter) in them as in a mirror thou mayest more clearly see his knowledge in the mystery of Christ; and his dexterity in exemplifying that by practice which he had formerly taught by precept, thē in any of his writings besides: as having a double eminency above the rest. First, in that they were penned the last of all his works, being come to ripeness of judgment: and that upon mature deliberation after his Sermons (as his manner was.) Secondly, in that they were written with his own hand, whereas all his other writings (except some short Treatises) were taken by some diligent auditors, and perused by himself. Herein resembling the Epistle it self, which was written with Paul's own hand: all the rest (except that short one to Philemon) by his •• ribes. And as they do exceed his other Writings, so I might say (perhaps more truly then discreetly) that they surpass in this kind, all the moderne writers that have gone before them: so that he which will vouchsafe to read them, shall not greatly need nor desire any other Interpreter upon this Scripture: the which I speak not as esteeming of Antiquity no better worth then to be put under a bushel, that Noueltie might be set upon the candlestick: but for that I see not, but that John the Baptist the last of all the Prophets, was as goodly a burning and shining candle, as any of the rest: and that he pointed forth Christ more distinctly then the rest. But I hope I shall not need to use many words in commendation either of the work, or of the Author, being so well known and sufficiently commended by others, for soundness of doctrine, and integrity of life: which (whilst he was living) did parallel each other, his doctrine being a pattern of his life, and his life a counterpaine of his doctrine. And now being dead, his savory-writings which he hath left behind him, breathing forth (as it were) the sweet smell of a sanctified spirit (like a field which the Lord hath blessed) hath got him a name never to be forgotten: which giveth him after his death a second life.

I am further to advertise thee, (good Reader,) that there were some places in the original copy to which the Author would (no doubt) have given some review and correction, if God had drawn out the line of his life but a little longer: which I have filed and polished according to my poor skill, though very sparingly, in such places only as were obscure, or had any phrase of doubtful construction, or otherwise seemed to be mistaken: pointing and interlining the rest to fit it for the Press. It may be my unskillful handling of them, hath deprived them of their due luster, yet sure I am it hath given them no tincture.

Touching the Supplement: it was my purpose at the first to have made a supply of that which was wanting, out of the Authors own writings, as it hath been done in Aquinas Summes and others: but afterwards perceiving that his works already extant, would not afford me sufficient matter to furnish out that argument, I was enforced to take another course, and to make a supply with courser stuff of mine own, as I could. Which if it shall seem not to sure the former in all points, I shall desire thee to consider that it is not so easy a matter for As • lepiodorus accustomed to draw with a cole or chaulke only, to finish a picture he 〈…〉 nne by Apelles with so curious a pensill: and that it is an argument wherein (I confess) I have not been so much conversant as perhaps in some other: neither chosen out of purpose to make ostentation of wit, reading, or invention: but left as a necessary task to be performed by some for the perfecting of the work and the good of the Church: (if this poor mite may confer anything to the Treasury of the Lord's temple.) And thus hoping that these respects may entreat for a friendly acceptance at thy hands, and that thou wilt afford me thy good word for my good will, and a favorable construction for my pains: I commend it to the blessing of the Almighty, and thee to his gracious protection, unfeignedly wishing to thee as to myself, the mercy of God in Christ Jesus. August. 10.

Faults escaped in some copies are thus to be corrected.

Pag.	lin.	Fault.	correct.
25	30	building	binding
70	28	degree	decree
86	27	Christin	Christian
ibidem		refuse	refused
105	4	Prov. 14.	24.
136	3	seach	search
153	4	7	47
164	25	begun	begin
176	24	happily	haply
241	5	revealed	conceived
360	33	it	is
402	1	come	came
440	16	maginations	imaginations
461	29	fool	foot
469	23	notes	motes
472	38	Recidauation	Recidiuatiō.
473	7	the thief	thief
478	30	Quaerenda	Qu • rendo
480	17	Supposes	Supposals
482	25	perfunctory	defunctorie
482	37	th •	the
490	38	heard	hard
505	36	thought	though
556	23	equal	equal
559	26	our	an
585	8	see	seeing
612	3	Peter	Peters
647	14	o	other

In the Epistle to the Reader, for hath read have.

CHAP. 1 THE EPISTLE OF S. PAUL TO THE GALATIANS.

T He Epistle hath 3. parts, a Preface, an Instruction, and the Conclusion. The preface is in the five first verses: and it hath two parts, an inscription, and a Salutation. [ 30]

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 & the Brethren.

Paul is mentioned in the first verse. In which, in comely and decent manner he commend himself to the Galatians by his [ 35] 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 opposeth himselse to the false-apostles, who were called notby God, but by men. Again he saith [not by man] that is, not called of God in and by [ 5] the ministry of any mere man. And in this Paul opposeth himself to all ordinary ministers of the Gospel whatsoever, who are called of God by man. This done, he propounds the true cause and author of his Apostleshippe, of whom he [ 10] 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 then a calling. Secondly, they of Antioch had not imposed hands on Paul, but that they were commanded [ 15] 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 howe we are to conceive of God, namely that he is the Father, and Jesus Christ, and the Holy Ghost: [ 20] for the Godhead may not be conceived out of 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 [ 25] 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 [ 30] was his own natural son. And therefore Paul saith that Christ was declared to be the son of God by the resurrection from the dead: and he applies the words of the Psalm, (thou art my son this day have I begotten thee) 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 Apostley [ 35] 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 fore front 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 unto 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 [ 5] without any special calling. They allege that the house of Stephanas ordain 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 [ 10] 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, &c, and [ 15] 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 [ 20] of the word.

Secondly, whereas Paul saith (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 [ 25] be alleged that the Church hath authority to call and ordain ministers. I answer, that the Churches authority is no more but a ministry or service, whereby it doeth testify, declare, and approve whom God hath called. [ 30]

Thirdly, whereas Paul thus proclaims his calling, (Paul an Apostle of Jesus Christ) I gather that the callings of the Ministers of the Gospel must be manifest to their own consciences, and the consciences of their hearers. And that for diverse weighty causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speak in the name of [ 35] God, and this they cannot do, unless they know themselves to be called. Secondly, that the calling of the Ministry may tend to edification there is required the assistance of God's spirit in the teacher, the protection of him and his ministry, the effectual 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 himself. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the fear of god. [ 5] Lastly, knowledge of our callings in the consciences of the hearers, breeds a reverence in their hearts, and obedience to the ministry of the word. Upon this, some may demand, howe they may know that they are called of God to the ministry of the word. Answer: they may know it, if they find three [ 10] things in themselves: the first is the testimony of their consciences that they entered not for praise, honor, lucre, but in the fear of god with a desire to glorify him, and to edify the Church. The second is a faculty to do that to which they have a desire and will. In this faculty are two things, knowledge of [ 15] God and his ways, and aptness to deliver that which they know. The third is the Ordination of the Church which approves and gives testimony of their will and ability. He that hath these things, is certainly called of God. Now put the case, a man wants the first of these three, because he entered with [ 20] evil conscience, being carried with ambitious and covetous desires: then I answer, that his calling still in respect of the Church, is good and lawful, and when he repents of his bad conscience, it is also accepted of God.

The fourth point to be observed is, that Paul makes three [ 25] 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 ministry of men: thus are all ordinary ministers of the word called. The third is, when men are called not by men, but by Christ immediately. [ 30] And Paul here signifieth, that he himself and the rest of the Apostles were called according to this third way. And in this respect he puts a difference between the Apostles and all the Ministers of the new Testament. For in that they were called immediately, they were also taught by immediate inspiration, [ 35] and also aided by the infallible assistance of God's spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certainty of our religion. The essential note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word unto us, unless we know it to be so: and we know it to be so, because it was written by the Apostles, who in preaching and writing could not err. 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 [ 5] the Church in sermons, and the decrees of councils 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 defective, and as it is propounded in terms devised by man. It may be objected, that Paul spake some things [ 10] of himself, and not from the Lord, 1. Cor. 7. 12. Not the Lord but I. Answer: the meaning is, not the Lord by any express commandment, but I by collection and interpretation of Scripture, and that by the assistance of God's spirit, v. 40. Seeing then the writings of the Apostles are the immediate and mere [ 15] 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 property of an Apostle to be called immediately by Jesus Christ, hence it follows, that the authority, office, and function of Apostles ceased with them, and did not [ 20] pass by succession to any other. Therefore it is a falsehood that the Pope of Rome succeeds Peter in Apostolical authority, and in the infallible assistance of the spirit, when he is in his consistory.

And where paul saith he was called by Jesus Christ and not [ 25] by man, that is mere man, he gives a pregnant testimony that Christ is both God and man.

And whereas Paul was called by Christ raised from the dead; hence I gather the dignity of the Apostle Paul above all other Apostles, in that he was called after the resurrection of Christ, [ 30] when he was entered into his kingdom.

The Exposition.

By brethren we are to understand such as separated themselves 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 Antioch (as some think) 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 private doctrine devised of his own head. And this care he had always: and therefore [ 5] 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 saith, My doctrine is not mine but his that sent me. Joh. 7. 16. And at this day, this must be the care of the Ministers of the Gospel, [ 10] 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 gospel in this last age. This rule [ 15] Paul gives Timothy, to continue in the things which he had learned of Paul and the rest of the Apostles, 2. Tim. 3. 14. Hence it appears to be a fault in sundry private persons, when they read the Scriptures, to gather private opinions, to broch them to the world. This practice hath been the foundation of heresies [ 20] and schisms in the Church.

Secondly, Paul writes with consent, that he might the better move and persuade the Galatians to receive his doctrine which he is now to deliver.

Hence it appears, that the Consent of Pastors and people [ 25] is of great excellency. For the better conceiving 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 now to be found? For the first: Consent is of force to prepare the heart, and to move it to believe: as Augustine saith, I had not believed the Gospel, except the authority of the Church had [ 30] moved me. And this is all it can do. For it is the word, that is the object and the cause of our faith: the word it self works in us that faith whereby it is believed. And Paul in this place useth consent, not to work a faith in the Galatians, but only to stir [ 35] up a liking of his doctrine. Two errors of the Church of Rome must here be avoided. One, that Consent is a certain mark of the Church. It is false: for Consent may be among the wicked, in the kingdom of Antichrist, Revel. 13. 16. In the kingdom of darkness, all is in peace. Again, dissention may be among the godly; as between Paul and Barnabas, Paul and Peter: in the church of Corinth there were schisms 1. Cor. 11. Consent therefore simply, unless it be joined with true faith and true doctrine, is not of force to declare unto us the true Church. The second error is that the catholic consent of believers in pointes of religion is the true and lively scripture, [ 5] 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 hearts of men [ 10] is but a rude and imperfect extract, and draught of it.

The second point is wherein stands this consent? it must have his foundation in Christ, & thence flow to the members, as the oil from Aaron's head, to his garments. Psal. 133. and it stands in three things, consent in one faith and doctrine: [ 15] consent in affection, whereby men be of one heart. Act. 2. 47. consent in speech. 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 themselves, and that fathers and Councils be on their side: and that we [ 20] have no consent among our selves. I answer first, that they have not the consent which they pretend, for the proper points of Popery were not known to the apostles nor to the Apostolical churches, but were taken up in the ages following by little and little. Secondly, such doctrines as the papists make articles [ 25] of faith, are but opinions and conjectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peradventure in name, but they are not the same indeed with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fathers [ 30] hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may brag, but they cannot show it. As for our selves, 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: [ 35] the difference is in the manner, whether it be virtually or locally. There is difference about the pains 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 government of the visible church on earth. For the substance of gouernemant all agree, but for the manner of execution and administration, they do 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 spiritual or local. And this is the mercy of God that in all our [ 5] differences the foundation of religion is not rased. Let us 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 reuolte, and were fallen [ 10] from justification by the obedience of Christ: so as Paul was afraid of them, Chap. 4. and yet he called them churches still using great meekness & moderatiō. 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: [ 15] 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, & so to [ 20] be esteemed: and the ministers must be heard: Math. 23. 1. Yet may we separate from the private company of bad men in the church. 1. Cor. 5. 11. and, if it be in our liberty and choice, join to churches better ordered. If the error be in doctrine, [ 25] we must first consider, whether the whole church err, 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 err in the foundation or no. If the error or errors be beside the foundation of [ 30] religion, Paul hath given the sentence that they which build upon the foundation haie and stubble of erroneous opinion, may be saved. 1. Cor. 3. 15. Thirdly, inquiry must be made whether the church err of human frailty or of obstinacy. If it err of frailty, though the error be in the foundation, yet it is [ 35] still a church, as appears by the example of the Galatiās. Yet if a church shall err in the foundation openly, and obstinately, it separates from Christ and ceaseth to be a church, and we may separate frō it & 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, Act. 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 saith, verse. 6. removed to another Gospel. I answer, [ 5] 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 hear 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, [ 10] and them 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 [ 15] 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, then any of the faults that they reprove in the Church of England: and therefore the [ 20] books are not fit to convince, specially a Church.

And though Paul call 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 doeth in truth openly, & obstinately oppugn the manifest principles of Christian religion. [ 25]

If any demand what these Churches of Galatia are? I answer, that they were a people of Asia the less: 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, [ 30] 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.

Here is laid down the second part of the Preface, which is the Salutation propounded in the form of a prayer, Grace and peace, &c. Grace here mentioned is not any gift in man, but grace is God's, and in God. And it signifies his gracious favor [ 5] and good will, whereby he is well pleased with his elect, in, and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace, Rom. 5. v. 15. and sets grace before the gift as the cause of it. Here comes the error of the Papists to [ 10] be confuted, which teacheth 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 endued with charity. [ 15]

Peace is a gift not in God, but in us: and it hath 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. Rom. 5. v. 1. The second is peace with the creatures: and it hath five branches. The first is, peace with angels, for man is redeemed by Christ: and by means of this redemption, [ 20] sinful man is reconciled to good Angels, Coloss. 1. 20. The second is, peace with the godly: who are all made of one heart and mind, Isai. 11. 9. The third is, peace with our selves: and that is a conformity of the will, affections, and inclinations of man's nature to the renewed mind. The fourth is, peace in [ 25] respect of our enemies. For the decree of God is, Touch not mine anointed, and do my Prophets no harm. Again, all things turn to the good of them that love God. The fifth is, peace with the beasts of the field. God makes a covenant with them for his people. Ose. 2. 18. The creatures desire & wait for the deliverance [ 30] of God's children, Rom. 8. They that trust in God shall walk upon the Lyon and the Bafiliske. Psal. 91.

The third part of peace is prosperity and good success: whatsoever the righteous man doth, it prospers. And all things prospered in the house of Potipher, when Joseph was his steward, [ 35] because he feared God, Gen. 39. 1, 2.

To proceed, Paul sets down the causes of grace and peace, and they are two, God the father, and Jesus Christ. And here it must be remembered, 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 himself, by the son; and Christ procures grace and peace, and he gives it unto men from thefather. Furthermore Christ is described by his property, Our Lord, and by his effects in the next verse. [ 5]

The use. Whereas Paul begins his prayer with grace, we learn that Grace in God is the first cause and beginning of all good things in us. 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. Love is by grace. 1. John. 4. [ 10] 9. Every good inclination is of grace. Phil. 2. 13. Every good work is of grace. Ezech. 36. 27. Eph. 2. 10. Life everlasting is of grace. Rom. 6. 23. To avoid any evil is the least good, and every good is of God. It may be said, that will in man is the cause and [ 15] 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 subject 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 work. Yet this must be remembered, [ 20] 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 us, and of every good act. Hence it follows, that there be not any meritorious works that serve to prepare men to their justification: and that the Cooperation of man's [ 25] will with grace in the act of conversion, whereby we are converted of God, is but a fiction of the brain of man. Lastly, this doctrine is the foundation of humility: for it teacheth us to ascribe all to grace and nothing to our selves.

Secondly we learn, that the chief good things to be sought for, are the favor of God in Christ, and the peace of a good [ 30] conscience. Consider the example of David, 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 keep our hearts and minds in Christ. Phil. 4. 7. The fault of most men is, They spend their days and their [ 35] strength in seeking riches, honors, pleasures: and they think not on grace and peace. After the manner of beasts, they use the blessings of god, but they look not at the cause; namely, the grace of God. Our duty. Above all things to seek for grace and peace. The reason; true happiness, which all men desire, consists in peace, and is founded in grace: they are said to be happy & blessed that mourn, & suffer persecution for justice sake, Mat. 5. because in the midst of their sorrows & miseries, they have the favor of God, & the peace of good conscience. [ 5]

Thirdly in that grace & peace are joined, we learn, that peace without grace is no peace. There is no peace to the wicked, saith my god, Isai. 57. last. They which make a covenant with hell & death are soonest destroyed. Isai. 28. 18. Laughter (saith Solomon) is madness: namely, when it is severed from grace and peace. When [ 10] men say peace, peace, then comes destruction, 1. Thess. 5. The prosperity of the men of this world, ends in perdition. read, Ps. 73.

Paul saith not simply that Grace and peace comes frō God, but from God the father and from Jesus Christ: that he may teach us rightly to acknowledge and worship God. For God is [ 15] 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 sundry Christians to worship an absolute God, without the father, and without Christ. This fault must be amended, for it turns God to an Idol. [ 20]

Again when Paul saith, that grace proceeds first from the father, and secondly from Jesus Christ: he sets down the Order which God observeth in the communication of grace & peace. The father is the fountain of grace, and gives it from none but from himself. Christ again is (as it were) a conduit, or pipe, to [ 25] conuaie grace from the father to us. Of his fullness we receive grace for grace. John. 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 travel under the burden of a bad conscience, and a bad life come to Christ by turning from their [ 30] sins, and by believing in him, and they shall obtain grace, & find rest to their souls. II. In our miseries, our hearts may not be troubled overmuch, but we must always moderate our sorrows. For if we believe in Christ, we shall always have grace and peace. Read John. 14. 27. III. We must moderate our cares [ 35] 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 us to acknowledge Christ aright, and that is as well to acknowledge him to be our Lord, as well as our Savior. He is a Priest to procure life, a prophet to teach the way of life, a Lord to command them to walk in the way of life. The fault of our times: All men profess Christ: yet many allow of no Christ, but of their own devising: namely, a Christ that must be a Savior to deliver them from hell, but not a Lord to command them; that they cannot brook. The [ 5] second cause why Christ is called our Lord, is to signify the persons to whom grace and peace belong, and they are such as acknowledge Christ for their Lord, and yield subjection to him in heart and life. They find rest to their souls, that take up the yoke of Christ in new obedience, and the patient bearing [ 10] of the Cross, Math. 11. v. 29.

4. Who gave himself for our sins, that he might deliver us out [ 15] of this present evil world, according to the will of God our father.

5. To whom be glory forever [ 20] and ever, Amen.

In these words, the second argument is propounded, whereby Christ is described, namely the effect of Christ, which is, that he gave himself. And he is said to give himself for two causes. [ 25] First, because he presented himself as a price and sacrifice for sin to God the Father, Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second, because he did publicly propound and set forth himself to the world, as a sacrifice and price of redemption. Rom. 3. 25. John. 3. 14. and Act. 4. 12. [ 30]

In this giving there are five things to be considered. The first, the giver, Christ: the second, the thing given, and that is Christ himself. The third is the ende of his giving, for sin, that is, that he might make satisfaction for our sins. The fourth is, another end of his giving, that he might deliver us out of this [ 35] present evil world. Here the present world signifies the corrupt estate of mē, that live according to the lusts of their own hearts. 1. John. 2. 16. And men are here said to be delivered & takē out of the world, when they are severed from the condition of sinnfull men by sanctification, and newness of life, and by divine protection, whereby they are preserved from evil after they are sanctified. Tit. 2. 14. and John. 17. 15. And this deliverance is not in this life in respect of place, but in respect of quality. The fifth thing, is the cause that moved Christ to give himself, and that [ 5] is the will of God.

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

The use follows. Whereas Christ is the giver of himself, hence it follows that his death and sacrifice was voluntary. [ 10] And this he shown in two things. When he was to be attached he fled not, but went to a garden in the mount, as his custom was, which was known to Judas, John. 18. 2. And in the very separation of body and soul, he cried with a loud and strong voice, which argued that he was Lord of death, & died [ 15] because his will was to die. This must be remembered. For otherwise his death had not been a satisfaction for sin.

In that Christ gave himself to be a sacrifice, we learn many things. First, that the work of redemption exceeds the work of creation. For in the creation, Christ gave the creatures [ 20] to man; in the redemption he gave himself, and that as a sacrifice. Secondly in that he gave himself, it appears that he gave neither angel, nor mere man, nor anything out of himself; and that all merits of life, and satisfactions for sin, are to be reduced to the person of Christ: and consequently that [ 25] there be no human satisfactions for sin, nor meritorious works done by us: because they pertain not to the person of Christ, but to our persons: and they were never offered of Christ unto God as merits and satisfactions, because he gave nothing but himself, and the things which appertained unto [ 30] his own person. Thirdly, in that Christ gives himself, we must take, and receive him with hungering hearts. Nay he is to suffer violence of us, and the violent are to take him to themselves. Lastly, in that he gives himself to us, we again must give our bodies and souls unto him in way of thankfulness, [ 35] and dedicate all that we have or can do to the good of men. The creatures at our tables present us with their bodies: and so must we present our bodies, and souls to God.

The first ende of this giving is, that Christ might be a sacrifice, and ransom for sin. The knowledge of this point is of great use. First, it works love in us, on this manner. We must in mind and meditation come to the cross of Christ. Upon the cross we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sins of his enemies, his endless love: and the consideration of this love will [ 5] move us to love him again, and the father in him. Secondly, the consideration of his endless pains for our sins in the sacrifice of himself, must breed in us 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 [ 10] gave himself to redeem us from iniquity, we must take up a purpose of not sinning, and never wittingly sin more. Lastly, this knowledge is the foundation of comfort in them that truly turn to Christ. For the price is paid for their sins: and they which are eased of their sins are blessed, Psal. 32. 1. And [ 15] 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 sin, they must recover themselves and remember that they have an Advocate with the father Jesus Christ the just. 1. John. 2. 1. [ 20]

And whereas Paul saith, that Christ gave himself for our sins, he teacheth that every man must apply this gift and sacrifice of Christ to himself. This applying is done by faith: and the right manner of application is this. We must turn to Christ, and in turning by faith apply: and when we apply [ 25] Christ by faith, we must withal turn. Faith goeth before conversion in order of nature, yet in the order of teaching, and practice, they are both together. They which use to apply Christ and his benefits unto themselves, and yet will not turn themselves to Christ, misapplie, and presume: because the [ 30] right apprehension of Christ, is in the exercises of invocation, and repentance.

The second ende, for which Christ gave himself, is that he might take us out of this evil world. And hence we are taught three things. First, that we must be grieved and displeased at [ 35] the wickedness of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selves to the wicked lives of the men of this world: but we must in all things prove what is the goodwill of God and do it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be in heaven. Revel. 13. 6. the beast out of the sea perfequutes them that dwell in heaven, that is, such as dwell on earth and for affection have their conversation in heaven. And seeing this must be so, we must not love the world, but love the coming of Christ, and every day prepare our selves against the [ 5] day of death, that we may enter into our own home.

And whereas Paul calls this world an evil world, he doth it to signify that there is nothing in men but sin, till they be regenerate, yea that civil virtues, and civil life, that are excellent in the eyes of men, are no better then sins before God. [ 10] 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 [ 15] 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. [ 20]

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 [ 25] 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 unto us not only as a creator, but as a father: secondly, to enjoin [ 30] us to acknowledge him to be our father in Christ: and consequently to carry our selves 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. [ 35]

The conclusion annexed to the salutation (To whom be glory forever) teacheth us so oft as we remember the work of our redemption by Christ, so oft must we give praise & thanks to God; yea 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 serious affection of the heart, signified by the word, Amen: that is, so be it.

6. Imaruell that you are so soon removed away to another Gospel, [ 5] from him that hath called you in the grace of Christ.

7. Which is not another Gospel: [ 10] but that some trouble you, and intend to overthrow the Gospel of Christ. [ 15]

Here begins the second part of the Epistle, in which he gives instruction to the Galatians. And it hath two parts: one concerns doctrine, the other manners. The first part touching [ 20] doctrine, begins in this sixth verse, and continues to the 13. verse of the 5. chapter. The sum of it is a reproof of the Galatians for revolting from the Gospel: and it is disposed in this syllogism.

The proposition is not expressed: because it was needless. The minor is handled, through the whole Epistle. The Conclusion [ 30] is in the 6. and 7. 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, [ 35] more sufficient and more excellent, then that which Paul hath 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 brame 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 [ 5] of Christ.

In these words, two points are to be considered. The first is, the manner which Paul useth in reproving the Galatians. He tenders their good, and salvation, and seeks by all means their recovery. And therefore in his reproof he doth two things. [ 10] First, he reproves them with meekness, and tenderness of heart, following his own rule, Gal. 6. 1. for he might justly have said, ye may be ashamed, that ye are removed to another Gospel, but he saith only, I marvel, that is, I was well persuaded of you, and I hoped for better things, but I am deceived, & [ 15] I wonder at it. Secondly, he frames his reproof with great wariness, & circumspection: for he saith not, ye of yourselves do remove to another Gospel, but ye are removed: and thus he blames them but in part, and lays the principal blame on others. Again, he saith not, ye were removed, but in the time [ 20] present, ye are removed, that is, ye 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 Reproofes, to show love, and to keep [ 25] 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 Reuolt 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 Reuolt this was? I answer, there be two kinds [ 30] 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. [ 35] A general revolt is, when men wholly forsake the faith & name of Christ. Thus do the Jews, and Turks at this day. Again, a reuolte is sometime of weakness, and human frailty, and sometime 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 saith, they were carried by others. Of this Reuo • t, 4. things are to be considered. The time, so soon: from whom, or what? from the doctrine of Paul, & consequently the grace of Christ. To what? to another Gospel. By means of whom? but some trouble you, &c. [ 5]

Touching the time, it was short, They were soon carried away. This shows the lightness and inconstancy of man's nature, specially in matter of religion. While Moses tarried in the mount, Aaron and the people set up a golden calf, and departed from God. Osea saith, The righteousness of the Israelites, [ 10] was like the morning dew, which the rising, of the sun consumeth, chap. 6. 4. John was a burning light, & 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 Osanna to the son of David, shortly after cried, Crucify him, crucify him. [ 15] The cross and persecution, will make men call the Gospel in question, if not forsake it. Luk. 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, & not conscience. That we may [ 20] constantly persevere in the profession of the true faith, both in life, and death, first we must receive the Gospel simply for it self, because it is the Gospel of Christ, and not for any other by-respect. Secondly, we must be mortified, and renewed in the spirit of our minds, and suffer no by-corners in our hearts, [ 25] where secret unbelief, secret hypocrisy, and spiritual pride may lurk, and lie hid from the eyes of men. Heb. 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. [ 30]

To come to the second point: when Paul saith, the Galatians were removed from him that called them, that is, himself; he shows Christian modesty: because speaking things praiseworthie of himself, he speaks in the third person: from him that hath called, &c. The like he doeth, 2. Cor. 12. I know a man taken [ 35] up into the third heaven: that is, himself. And John saith, 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 our selves. This is Christian civility to be joined with our faith.

Secondly, when he saith, who hath 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 ende God hath vouchsafed [ 5] us in England the Gospel more then 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 unto God great thankfulness, and we can never be sufficiently thankful for this benefit, that God calls [ 10] 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 [ 15] 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 an union of grace, and works, in the cause of justification, are separated from the grace of God. Grace admits no partner, or fellow. [ 20] 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 [ 25] 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, then that which Paul taught, compounded of Christ and the works of the law. And this forged gospel the false apostles taught, and the Galatians [ 30] quickly received. Here we see the curious nicenes and daintines 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 [ 35] 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 Cabala, 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 [ 5] 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 curiousnes and discontentment the Lord condemns, when he forbids plowing with the ox, and the asse, and the wearing of garments of linsi-wolsie. [ 10] And it is the worst kind of discontment, that is, in things pertaining to salvation. It is called by Paul, the itching of the care, 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 lear [ 15] ned 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, & thirst after Christ, as the bread, and water of life. Read Isa. 44. 3. John. 7. 37. Psal. 25. 11. the example of David, [ 20] Psal. 143. 6. When the heart and conscience hath 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 [ 25] of our salvation, esteem of man's works, and man's word, as offols 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 [ 30] 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 ende. Act. 15. 11. 1. Cor. 10. 3. It may be demanded, how they of the Old Testament, could be partakers of the body, & blood of Christ, which then was not. Answer. The body, and [ 35] 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 acceptation: 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 subsistence 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 hold there is a [ 5] God, and that he is a rewarder of them that come unto him. For there is but one Gospel: and if the former opinion were true, then so many opinions, so many gospels. Paul saith, that the world by her wisdom could not know God in his wisdom, and for this cause he ordained the preaching of the [ 10] word to save men, 1. Cor. 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 everyone 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. [ 15]

The fourth point, is concerning the Authors of this Reuolt: and Paul chargeth 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 [ 20] 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 ende of this trouble is that they [ 25] 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 [ 30] 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. Act. 15. The vow of single life is as a snare, or as the noose in the halter to strangle the soul. 1. Cor. 7. 34. So is [ 35] the doctrine which teacheth 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, & 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. Rom. 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 [ 5] gospel is discerned from all other doctrines, whatsoever.

The second crime where with 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 [ 10] in word, and put an addition to it of their own out of the law, namely instification, and salvation, by the works thereof. And by reason of this addition, Paul gives the sentence that they peruer • , and turn upside down the Gospel of Christ. Upon this ground it appears that the Popish religion is a flat subversion [ 15] 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 make works to justify, then is he not only a savior, but also an instrument [ 20] to make us saviors of our selves: he being the first, and principal savior, and we subordinate saviors, unto him. But if Christ have a partner in the work of justification, and salvation, he i • no perfect Christ.

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 then that which Paul had preached. To this objection he makes answer in this verse negatively, that whosoever teacheth another Gospel is accursed, whatsoever he be. In this answer three things are to be [ 5] 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 diverse to that which Paul taught the Galatians, though it be not contrary. Thus much the very [ 10] 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 diverse doctrine as necessary to salvation, beside that which he taught. 1. Tim. 6. 3. And the reason of this sin, is: because God hath given this commandment, We may not depart [ 15] from his word, to the right hand or to the left; neither may we add thereto, or take therfrom. Joshua. 1. v. 7. 8. Deut. 4. & 12. Before I gather any doctrine hence, this ground is to be laid down, that Paul preached all the counsel of God, Act. 20. 27. And that which he preached, being necessary to salvation, he [ 20] 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 [ 25] 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 [ 30] 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 then Paul preached, and not they [ 35] which preach otherwise then he writ. But it is false which they say, for that which he preached, he writ. Augustine having relation to the text in hand saith, that he is accursed which preacheth anything beside that which we have received in the legal and Evangelical scriptures. Again, he saith, that he must not teach anymore, or any other thing, then 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 [ 5] 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, Rom. 16. 18. put [ 〈 in non-Latin alphabet 〉 ] beside, for contrary. I answer thus: The [ 10] proposition ( 〈 in non-Latin alphabet 〉 ) translated beside or otherwise, signifieth 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 his proper and full sense, must be turned thus: Observe the authors of effences, besides the doctrine [ 15] which ye 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, propound not any diverse doctrine, pertaining to the salvation of the soul, but one and [ 20] the same in substance, with that which Paul wrote. The Canons of Councils, are traditions touching order and comeliness, & 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: [ 25] 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? Ans. God hath given to the Church, the power of building, and it hath 4. degrees, Admonition, Suspencion from the [ 30] Sacraments, Excommunication, Anathema. And this last is a censure or judgment of the Church, whereby it pronounceth a man severed from Christ, and adiuged to eternal perdition, Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed, that stands subject to this censure. The second part is, who are to be [ 35] accursed? Answer. Hainous offenders, and desperate persons, of whose amendment, there is no hope. And therefore this judge▪ meant is seldom pronounced upon any. We find but one example in the new Testament: Paul accursed Alexander the Copper-smith, 2. Tim. 4. 14. And the Church afterward accursed Julian the Emperor. Other examples we find not any.

The third point, howe the Church should accurse 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 doeth accurse obstinate and notorious offenders. The second judgment, pertains to the Church upon earth, which pronounceth [ 5] them accursed, whom god accurseth. It may be said, howe comes the Church to know the judgment of God, whereby he accurseth? Answer. The word sets down the condition of them, that are accursed; and experience, and observation [ 10] 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, whatsoever ye bind on earth, shall be bound in heaven. The last judgment, pertains to every private person, who holds [ 15] him in execration, whom God hath accursed, and the Church hath pronounced so to be. If he hear not the Church, the Church pronounceth him to be as a Publican and heathen: & then (saith Christ) let him be a Publican to thee. Thus must the text be understood. [ 20]

Hence we 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 appeareth, that the Church in accursing, doth but exercise a Ministry, which is, to publish and testify, who are accursed of God. Lastly, [ 25] hence we learn, that private persons must seldom use cursing: because God must first accurse, and the Church publish the sentence of God; before we may with good conscience utter the same. They therefore, which in a rage accurse themselves, & others, deal wickedly. We are called ordinarily to blessing, & [ 30] not to cursing.

The third point is, the fupposition of things impossible, on this manner. Put the case, that I Paul, or any other of the Apostles, should teach otherwise then I have taught you: neither I nor they must be believed, but be accursed. Again, put the [ 35] case, that an angel from heaven should come and preach, otherwise then 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 [ 5] Paul saith, 1. Cor. 7. 12. To the remnant, I speak, not the Lord. I answer, Paul saith, I, not the Lord, not because he was deceived in his advise, for he spake by the spirit of God, c. 7. v. 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 [ 10] 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 excellency and authority, above all men and angeis. And hence it follows, that the Church and [ 15] Councils, cannot authorize the word of God, in the mind & 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 [ 20] 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 it self, to authorize it self, without external testimony.

Thirdly, since the days of the Apostles, sundry doctrines [ 25] 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 [ 30] 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, cherubicall, or Angelical doctors. They broch, and maintain sundry [ 35] things, beside that which the Apostles preached, & 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 hath 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. [ 5]

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 [ 15] advisedly, whatsoever 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 hath said, as the foundation of our religion, namely, that the doctrine of the Apostles is the only infallible [ 20] 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 his purity after the days of the Apostles.

In this verse one thing is to be observed. Before Paul said, [ 25] they are accursed which teach otherwise then he had taught: here he saith, they are accursed which teach otherwise then 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 [ 30] in that they gave the assent of faith unto 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 where as the Gospel is preached, it is [ 35] not accordingly received. Many have no care to know it: and they which know it, give not unto 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 his punishment. The places that are not seasoned by the waters of the Sanctuary, are turned to saltpits. Ezech. 47. v. 11.

The interrogations in this place, do I preach? and, do I please? are instead of earnest negations: I do not preach, I do [ 10] not please. And when he saith, 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 saith, do I seek to please, men? his meaning is this; I do not make this the scope of my mini [ 15] sterie, 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. Cor. 10. 33. Rom. 15. 2.

This verse contains a double reason of his former speech, [ 20] 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 accurse 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 [ 25] 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 [ 30] 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. Pet. 4. 11.

Secondly, the hearers in hearing are to know that they have [ 35] 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. Thess. 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-plea 〈…〉 , nor apply, and fashion their doctrine to the affections, humors, and dispositions of men, but keep a [ 5] good conscience, and do their office. The Lord tells Jeremiah he must not turn to the people, but the people must turn to him, Ierem. 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, [ 10] 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 unto 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 [ 15] souls in respect of our sins. It is a fault therefore of men that desire to be pleased, & to have matters smoothed over of their teachers. This is David's balm, which he wisheth may never be wanting to his head. Psal. 141. 5.

The ende of this verse sets down a memorable sentence, [ 20] 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 [ 25] be the servants of Christ. Ye believe not (saith Christ) because ye 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. Wherefore he that would be a faithful Minister of the Gospel, must deny the pride of his [ 30] 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 hath to deal with God: and he must turn his mind, and senses from the world, and all things [ 35] therein, to God: and seek above all things to approve his thoughts, desires, affections, and all his doings unto him.

Lastly, the profession of the servant of God, is here to be observed in the example of Paul, who saith, 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 persequnting 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. [ 5]

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 of me by man's authority, but [ 15] 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, [ 20] and my doctrine be true, then ye 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 ende of the second chapter: and the conclusion (as we have heard) was [ 25] set down in the premises.

Hence two main points of doctrine that are of great consequent, may be gathered. The first is this: It is a thing most necessary, that men should be assured and certified that the [ 30] 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 [ 35] 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 i • that the Scripture setteth 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 fets down an history from the beginning of the world. The 4. is, prophecies of things in sundry books of Scripture, which [ 5] none could possibly foretell but God. The 5. 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 6. is, the consent of all the scripture with themselves, whereas the writings of men, are [ 10] often at jar with themselves. The 7. is, the confession of enemies; as namely, of heretics, who in oppugning of scriptures, allege scriptures, and thereby confess the truth thereof. The 8. is, an unspeakable detestation, that Satan and all wicked men bear to the doctrine of scripture. The 9. is, the protection and preservation of it, from the beginning to this hour, by a [ 15] special providence of God. The 10. is, the constant confession of Martyrs, that have shed their blood for the Gospel of Christ. The 11. is, that fearful punishments and judgments have befallen them, that have oppugned the word of God. [ 20] The 12. 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 unto God. And yet nevertheless, the word which converteth, is contrary to the wicked nature of man. [ 25]

The second testimony is, from the Prophets and Apostles, who were Ambassadors of God, extraordinarily to represent his authority unto his Church, and the pen-men of the holy Ghost, to set down the true and proper word of God. And the Apostles above the rest, were eye-witnesses, and ear-witnesses, [ 30] 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 Testimony touching the things which they wrote: must needs be authentical. If it be said, that counterfeit writings, may be published to the world, under [ 35] the name of the Apostles. I answer, if they were in the days of the Apostles, they, by their authority cut them off: and therefore Paul saith, If any teach otherwise, let him be accursed. And they provided, 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 add unto these things, God shall add unto him the plagues that are written in this book, Reu. 22. 18. If any demand, of what value is the testimony of the Church. I answer, consider the Church distinct; from the Apostles, and then the testimony [ 5] thereof, is far inferior to the Apostolical testification, concerning the word of God. For the Church is to be ruled, by the testimony of the Apostles, in the written word: and the sentence of the Church, is not always, and altogether certain, nor joined with that evidence of the spirit, wherewith every [ 10] testimony Apostolical is accompanied.

Furthermore, that we may be capable of these two testimonies, and take the benefit thereof, we our selves for our parts, must yeilde subjection, and obedience to the word of God. In this our obedience, shall we be assured, that it is indeed of God, [ 15] as our Savior Christ saith, John. 7. v. 17.

This doctrine touching the certainty of the word, is of great use. For when the mind and conscience, by means of the double testimony before mentioned, plainly apprehends it, there is foundation laid of the fear of God, and of justifying faith: & [ 20] before we be assured that the scripture is the word of God, it is not possible, that we should conceive, and hold a faith in the promises of God. And the want of this certainty in many, is an open gap to heresy, apostasy, Atheism, and all iniquity. Secondly, by this it appears, that the Church of Rome erreth [ 25] grossly, in teaching that we cannot know the scripture to be the word of God, without the testimony of the Church, in these latter times, and that without it, we could have no certainty of religion; whereas the testimony of the spirit, or the evidence thereof in scripture, with the testimony of the Apostles, [ 30] will do the deed sufficiently, though the Church should be silent.

The second main point is, That it is necessary, that men should be assured in their consciences, that the calling, and authority of their teachers, is of God. It may be demanded, howe [ 35] we in these days should be assured hereof. I answer thus: a diverse 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. years. We must consider, that a calling is of two sorts: Ordinary, and Extraordinarie. Ordinary 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 doth 3. ways, first, by immediate voice. Thus God called Abraham and Moses, and thus [ 5] were the Apostles called. The second is, by the message of a creature. Thus Aaron and the tribe of Levi was called by Moses: Elisha, 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, [ 10] and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but private persons, Act. 11. 19, 20. Of this kind was the calling of the first preachers of the Gospel. It may be objected, that they did not confirm their callings and doctrine by miracles, which they [ 15] should have done, if their callings had been extraordinary. I answer: they preached no new doctrine, but the old & ancient doctrine of the Prophets and Apostles, which they had heretofore confirmed by miracles. Now old doctrine needs no new miracles, but new doctrine, such as are the Popes decrees & decretals. [ 20] Again, it may be alleged, that men may falsely pretend extraordinary calling. I answer, if three rules be observed they cannot. The first is, that extraordinary never takes place, but when there is no room for ordinary. The second, that they which plead a calling extraordinarily, must be tried by the [ 25] word, both for doctrine and life: for this is an infallible way to discover false teachers, Math. 7. 22. Deut. 13. 1. 5. John's authority is said to be from heaven, because his baptism, that is, his doctrine, was so. Luk. 20. 2. The third is, that extraordinary teachers in these last days, after they have brought men to receive [ 30] the Gospel, are to be ordained as other ordinary ministers after the laws of gods word. For they are not extraordinary 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 Evangelists: but their callings [ 35] are extraordinary, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These 3. rules, as caveats observed, we may easily perceive who are called extraordinarily, who not: and they are all fully verified in the first preachers of the Gospel.

Thirdly, it is objected, that they which are lawfully called, are ordained by them, whose auncetours have been successively ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine jointly together: and this was in the Primitive Church. The second is, of persons alone, and this may be among infidels, and heretics. The third is, of [ 5] doctrine alone. And thus our Ministers succeed the Apostles. And this is sufficient. For this Rule must be remembered, that the Power of the keys, that is, of order and jurisdiction, is tied by God and annexed in the New Testament to doctrine. If in Turkey, or America, or else where, the Gospel should be received [ 10] of men, by the counsel and persuasion of private persons, they shall not need to send into Europe for consecrated Ministers, but they have power to choose their own Ministers from within themselves: because where God gives the word, he gives the power also. [ 15]

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 [ 20] 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 giveth the power, the will, the deed. And the Church can do no more but testify, publish, and declare whom God calleth, by Examination of parties [ 25] 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, whatsoever defects there be otherwise. [ 30]

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. Isa. 49. 2. 2. Cor. 2. 15. And to the hearers it is a means of great reverence, and obedience.

The meaning is this. Paul here saith, 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 [ 5] 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 [ 10] Christ, who taught me by revelation. Further, Revelation is twofold, one ordinary, the other extraordinary. Ordinary is, when Christ teacheth men by the word preached, and by his spirit. In this sense the holy Ghost is called the spirit of revelation, Eph. 1. 17. Extraordinarie is, with the word preached, and [ 15] 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 teacheth [ 20] by inward motion and inspiration. Thus did God usually teach the Prophets. 2. Pet. 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, Act. 9. & 22. It may here be demanded, where Christ was, whether on earth [ 25] or in heaven, because Paul heard his voice, & 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 [ 30] the heavens had been a needles 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 [ 35] 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, Math. 17. 6. Hear him. and 23. 8. One is your Doctor, namely Christ. And he is called the great shepherd of the sheep, Hebr. 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. & 8. 26. This he hath done from the beginning of the world (the father never speaking and appearing immediately but in the baptism and [ 5] transfiguration of Christ) and this he doth 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, Eph. 4. 11. And thus appoints Paul to be an Apostle. The [ 10] third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He openeth the understandings of his Disciples that they may understand the Scriptures, Luk. 24. 45. Thus here he enlighteneth and teacheth Paul. [ 15]

Furthermore, it must be observed, that this office of teaching, is inseparably annexed to the person of Christ, and is by him accordingly exequuted even after his ascension, as appears in the conversion of Paul. And therefore Isai saith, they shall be all taught of God, Isa. 54. 13. As for the Ministers of the [ 20] 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 saith, he that plants or waters is not anything, but God that giveth the increase. The teacher then properly in the ministry of the New Testament to the very ende of [ 25] the world, is Christ himself. This must teach us reverence in hearing God's word, and care with diligence in keeping of it. Hebr. 2. 1, 2, 3, &c. Secondly this teacheth us, that they which embrace not the Gospel among us, are contemners of Christ, and shall endure eternal condemnation. John. 3. 18. & Hebr. 12. [ 30] 25. Thirdly, if we want understanding, we must pray to Christ for it; and because we have so excellent a teacher, we must pray unto him that he would give unto us hearing ears, that is, hearts tractable, and obedient to his word, that we may be fit disciples for so worthy a master. [ 35]

The second is, that there be two ways whereby Christ teacheth 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 saith Amos, I was neither Prophet, nor son of a Prophet, but the Lord sent me to prophecy 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. 2. Tim. 3. 14. Abide in the things which thou hast learned. Christ taught, that which he heard of the father; [ 5] 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 his integrity. Here our [ 10] Auncetours 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 [ 15] 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 broch and deliver such doctrines, and opinions, as they themselves never learned by any ministry. For teachers themselves must first learn, [ 20] 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 hath been from the beginning. The Patriarchs till Moses were Prophets in their families, & they taught [ 25] not only their families in general, but also their first borne, 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, which were to be Priests and Levites, [ 30] Num. 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 Shilo, to be taught, and trained up of Eli the Priest. Samuel when [ 35] he was judge of Israel erected Colleges of Prophets, and ruled them himself. 1. Sam. 10. In the decayed estate of the ten tribes, Elias and Elisha set up schools of the Prophets in Bethel, Carmel, &c. and the young students were called the sons of the Prophets. 2. king. 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. Tim. 2. 2. Furthermore, this teaching is of great use. For it serves to maintain the true interpretation of scripture, the purity of doctrine: and it is a means to continue the ministry to [ 5] the ende 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 cutting of the word, is a matter of great difficulty, and a matter (whatsoever men think) [ 10] of the greatest learning in the world. Therefore it is necessary, that teachers should first be taught, and learn aright the Gospel of Christ. Eleauen 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 [ 15] Sentences of Peter Lombard. Hence ignorance, superstition, & idolatry come 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 [ 20] 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 to use it in the last place for a shift, as they do. For commonly, the eldest must be the heir, the next the [ 25] lawyer, the youngest the divine. Students must love and affect this calling above all other. 1. Cor. 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 then a [ 30] 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.

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 [ 15] 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 [ 20] 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 conversation in Judaism, ye are witnesses: for ye have heretofore heard as much.

In the example of Paul, two points are generally to be considered. [ 25] The first, that the distinction of man and man, ariseth not of the will, or natural disposition of man, but of the grace and mercy of God. For Paul an Elect vessel for nature and disposition, before his conversion, is as wicked as any other. And he saith, Rom. 9. 11. that the difference between man and man [ 30] before God, is not in him that willeth, nor in him that runneth, but in God that showeth mercy. Therefore it is a Pelagian error, to think that men, doing that which they can, do by nature occasion God to give them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of [ 35] 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 God's spirit, and not by human policy, which (no doubt) would have moved them to have covered and concealed their own faults, and not to have blazed their own shame to the world. And therefore the books of scripture, are not books of policy (as Atheists suppose) to keep men in awe, but they are the very word of God. Again, the end of this plain confessiō is, that Paul might thereby cōfirm, [ 5] and justify, his own calling, to the office of an Apostle. This serves to give a check to such persons, as use to sit and rehearse their wicked lives past, in boasting and rejoicing manner.

In Paul's example there be two things to be considered, his profession before his calling, and his conversation. His profession [ 10] was Judaism: and this hindered him from embracing the gospel. It may here be demanded, what Judaism, or the Jewish religion is? Answer. In the days of Christ, and the Apostles, there were three special sects among the Apostles, Esseis, Sadduceis, and Pharisees. And the Pharisees were the principal, and [ 15] their doctrine was commonly embraced of the Jews. And therefore by Judaism (as I take it) Phariseisme is here meant. Now the principal doctrines of the Pharisees 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 [ 20] mentioned the distinction of the father, and the son, 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 son of David, should nevertheless be his Lord; they could not answer. Math. 22. III. They [ 25] held, that the kingdom of the Messias, was an earthly kingdom: and with this opinion, the Disciples of Christ were tain • ed. IV. They held, that the keeping of the moral law, stood in external obedience, as appears by the speeches of Christ, reforming their errors, Math. 5. 6. 7. chap. V. They maintained [ 30] a natural freedom of the will, in the observing of the law, Luk. 18. Lord I thank thee (saith the Pharisee) I do thus & thus. VI. They held a justification by the works of the law, without the obedience of the Messias. Rom. 9. 3. VII. Beside the written word and law of Moses, they had many unwritten traditions, [ 35] which they observed precisely: and the observation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principal. It may further be demanded, how the Jews could hold such heretical, & 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. Again, they are called a people of God, not of the bigger, but of the better [ 5] part: and the better part was a small remnant of them, that truly feared God, and believed in the Messias. Of which sort, were Joseph, Marie, Zechariah, Elizabeth, Simeon, Anna, Joseph of Arimathia, Nicodemus. Again, it may be demanded, howe the Jews being such a people of God, should fall away to so damnable [ 10] a religion. Answer. They neither loved, nor obeyed the doctrine of Moses, and the Prophets: and therefore God in judgment left them to the blindness of their own minds, and the hardness of their own hearts. Isai. 6. The like may be our case. If we love and obey not the Gospel, more then we have done, [ 15] our religion may ende in ignorance, superstition, and profaneness, as theirs hath done.

The second thing in Paul's example, is his conversation, whereby he lived and conversed according to his religion. The like should be in us. For the profession of the faith, and godly [ 20] conversation are to go together. Phil. 1. 27. Faith in the heart is a light, and works are the shining of this light. Math. 5. 16. Christ hath redeemed them that believe from their vain conversation. 1. Pet. 1. 18. Here many of us do amiss, disioyning faith, and good life. And this fault is the greater, because [ 25] it is an occasion to our adversaries to mislike, and reject our religion.

Paul's conversation hath two partes, his persecution of the church, and his profiting in his religion.

Persequution properly is the afflicting of the people of god [ 30] for their faith and religion. In this we are not to follow Paul, but to do the contrary, that is, by all means to seek the good of the church. After God's glory immediately, we are to seek the coming, and advancement of the kingdom of God. Now this kingdom, is a certain estate and condition of men, [ 35] whereby they stand subject to the word and spirit of God. And this subjection to God, and Christ, is the property of them that be members of the church of God. All, both rich, and poor, conferred something (according to their ability) to the building of the Temple, which figured the church of God. The fault of our times is, that we build our selves, and our worldly estates, and little respect the common good of the church.

In the persecution of the church by Paul, two pointes are to be considered, the manner, and measure, or accomplishment. [ 5] The manner is, that he persecuted the church extremely or above measure. That which Paul did in his religiō, we must do in ours. The good things, that we are to do, we must do them with all our might. Eccles. 9. 10. our duty is to keep our hearts in the fear of God, and we must do it with [ 10] all diligence. Prov. 4. 24. It is our duty to seek gods 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, Rom. 15. 30. Josiah turns to God with all his heart. The law requires, that we should love God, with all the [ 15] powers of body and soul, and with all the strength of all the powers. In earthly things we must moderate our thoughts & cares, but spiritual duties must be performed with all our might.

The accomplishment of persecution, is, that Paul wasted [ 20] the church, and made havoc of it. Here I consider 2. points, what is wasted? & who is the waster? For the first, it is the church. Here 2. questions may be demanded, the firist is, how the church can be wasted? Answer. In respect of the inward estate thereof, which stands in election, faith, justification, glorification, it [ 25] cannot be wasted. In respect of his 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 wast his own church? Answer. Judgment begins in God's house: and his [ 30] judgments sometime 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, [ 35] and that there is a life everlasting in heaven: because the wicked man flourisheth 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 hath brought him to a height of wickedness. Hatred having entered into Cain's heart, leaves him not, till it have caused him to imbrue his hands in his brothers blood. Coueteousnes makes Judas at length to betray his master, and hange himself. Blind zeal makes Paul not only to persequute, but also to wast the [ 5] church. Therefore it is good to avoid the first beginnings, yea the very occasion of sin.

The second part, and point in Paul's conversion, is, that he profittes in his religion. Thus should we profit in the gospel of Christ. It is gods commandment be ye perfect as your heavenly [ 10] 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, saith also that God wrote bitter things against him and made him to possess the sins of his youth. It is a [ 15] token that a man is dead in his sins, when he doth not grow, or increase in good things. 1. Pet. 2. 2. In this regard great is the fault of our days, for many are weary of the gospel, many stand at a stay without profiting; many go backward. The cause is this. Commonly men live as it were without [ 20] 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 proceedings in our religion, we must remember 3. caveats. One, that we must [ 25] endeavor to see, and feel in our selves the smalenes of our faith, repentance, fear of God &c. And the great mass of corruptions that is in us. Thus with the beggar, we shall be always peecing, and mending our garment. The second, that as travelers, we must forget things past, and go on to do more [ 30] good. Psal, 3. 14. The third, that we must set before us the crown of eternal glory & seek to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 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 [ 35] of religion there should be an 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 doth not say that he profited more then all but more then many: and he saith not, more then his superiors, but more then his equals for time: and he saith not more then all the world, but more then they of his own nation. This modesty of his, must be learned of us, for it is the ornament of our faith: and therefore must be joined with [ 5] 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. I. What zeal is? Answ. It is a certain fervency of spirit, arising of a mixture of love, and anger, causing [ 10] 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. II. For what is Paul zealous? Answer. For the outward observation of the law, and withal, for Pharisicall unwritten Traditions: which therefore he calls [ 15] the Traditions of his fathers. III. 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, [ 20] and justification by the works of the law, out of Christ, Rom. 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 our selves earnestly, to maintain the truth, and the practice of the Gospel. Christ was even consumed [ 25] 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. Rev. 3. He is accursed of God, that doeth the work of God negligently, Ierem. 48. Secondly, we are to be angry in our [ 30] selves, and grieved, when God is dishonored, and his word disobeyed. When the Israelites worshipped the golden calf, Moses in holy anger, brust the tables of stone. David wept, and Paul was humbled for the sins of other men. Psal. 119. 136. 2. Cor. 12. 21. Thirdly, we are here taught, not to give liberty to the best of our natural affections, as to zeal; but to mortify [ 35] them, and to rule them by the word, Numb. 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.

Paul before proved, that he learned not the Gospel of any [ 25] 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. [ 30]

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 doth whatsoever he will, in heaven, & earth, in these words [when it pleased.] The second, is, his separation [ 35] 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 H. Ghost 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 [ 5] the time which God hath appointed. The second thing is, the manner of 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. [ 10]

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: [ 15] then obedience to the calling of god, & after obedience, everlasting life. This order Paul here sets down, and the consideratiō of it, is of great use. Hence it appears to be a doctrine erroneous, which begins our salvation, in the preuision of man's [ 20] faith, and good works. For in Paul 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 our selves, as well as God. And vocation is [ 25] not for works, but that we might do good works. Eph. 1. 4. Secondly, by this order it appears, that the salvation of them that believe, is more sure, then 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 [ 30] pleasure of God. Thirdly, by observing well this order, we may attain to the assurance of our election. For if thou hast been called, and hast in truth answered to the calling of God, by obedience, thou mayest assure thyself, of thy separation from the womb, to everlasting life, because this order is (as it were) a golden [ 35] chain, in which, all the links are inseparably united. Lastly the consideration of this order, serves to mortify the pride, & arrogancy of our hearts, in that it ascribes all to God: and nothing to man, in the cause of salvation. Read Ezech. 16. 63.

Again by the consideration of these 3. causes, we gather that God hath determined what he will do with every man, and that he hath 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 [ 5] 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 common wealth. Thus Christ was called from the womb, and set apart to be a mediator. Isai. 47. 1. [ 10] and John. 6. 27. Jeremiah to be a prophet Ierem. 1. 5. Christ is said to give Apostles, Prophets, Pastors teachers. Eph. 4. 11. God sent Joseph unto Egypt to be the governor thereof, and a releeuer of Jacob's family. Gen. 45. In this regard the Medes and Persians are said to be the sanctified ones of God Isai. 13. 3. [ 15] and the men of his counsel, Isa. 46. 11.

The use. Hence we are all taught, to walk in our callings with diligence, and good conscience. Because they are assigned us of God. Hence we are taught to yield obedience to our rulers & teachers: because they that are our rulers and teachers, [ 20] 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 hath appointed us our callings, he will also defend us in them. 2. Cor. 3. 46. Isaiah. 49. 2. Hence we may learn patience, [ 25] and contentation in all the miseries, and troubles of our callings, for in what calling soever thou art, thou wast ordained to it by God from thy mothers womb. Think on this. Hence we learn thankfulness to god, because our calings, gifts, and the execution of our callings, is wholly of God: and this [ 30] Paul signifies, when he saith 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 aide, and bless us in them now while we have a being. Read. [ 35] 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 there children are from their mothers womb, separated to some good office, and condition of life, by the wisdom of God: and that a good office, or calling is better then land and living.

Thirdly, it appears hence that the time of all euentes, 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 [ 5] of time is his, and that is to be left to his wisdom. Again in our afflictions and temptations we may not make hast, for help and deliverance before the time, but wait the leisure of God, who hath decreede the time of deliverance. He that believes makes no hast. Isai. 28. 16. Habakkuk must wait because [ 10] the vision is for a time appointed. Hab. 2. 1. David's eyes and strength failed in waiting on God. Psal. 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 [ 15] 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 [ 20] of Paul in these words [to reuele 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 [ 25] persequuting Paul, a desperate sinner. Hence every man can gather, that God hath mercy for great, and notorious offenders, as for Paul, and such like: and the collection is good. For God is much in sparing Isai. 55. 7. And yet here it must be remembered, that all desperate offenders, shall not find mercy; [ 30] unless they be great in their repentance as God is great in mercy. For God's mercy hath a double effect in us, one is, remission of sin, by the imputaton of the merit of Christ: the other, the mortification of original sin, by his efficacy. And these two be inseparable, as we see in Paul, on whom God shown [ 35] great mercy, whose repentance also was notable. As the woman John. 7. had many sins forgiven her, so she loved much. v. 47. By this we see the great, and common abuse of the mercy of God. Men everywhere presume upon the greatness of gods mercy, and they make Christ a pack-horse, 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 stubbernenesse of his heart, and made [ 5] him tractable, and teachable. This humiliation is outward, or inward. The outward, was partly by lightening from heaven, that cast him to the earth, and made him blind: and partly by a voice reproving him: Saul, Saul, why persecutest thou me? The [ 10] inward humiliation, was in a sight, and horror for his sins. The sins that God revealed to him, are these: the first was, an height of wickedness, that in persecuting the Church, he made war even against God himself. Secondly, God made manifest unto him the meaning of the tenth commandment, and, [ 15] that secret lust without consent of will, was sin. Rom. 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, hath two parts. The first is, the call of God, whereby he invites Paul [ 20] to become a member of the son of God. And this he did, first, by propounding unto 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 [ 25] lively teaching, when God made Paul in his heart to answer the calling, according to that, Psalm. 27. v. 5. When thou saidst, seek ye my face, mine heart answered, I will seek thy 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 [ 30] 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 [ 35] righteousness, Psal. 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 hath two parts. One is an acknowledgement 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. Eph. 4. 20. 23. Thus then God reveals the son to Paul, by preparing him, and making him teachable, by propoūding the doctrine of salvation to him, and by causing him inwardly [ 5] 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 [ 10] 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 [ 15] 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 unto him, and saith, 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 [ 20] be put into us, before any inspiration of heavenly motions can take place. Yet after we are once borne anew, good motions and desires put into our hearts, may be the preventing grace, for the doing of sundry good workers.

The second question is, whether the will of Paul, were an agent, [ 25] 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 [ 30] heart, Will can do nothing. The second conversion, is Active, whereby man being converted by God, doth further turn & 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 [ 35] agent, and will but the instrument of grace. For being first turned by grace, we then can move, and turn our selves. And thus there is a cooperation of man's will, with God's grace. And Agustine said truly, He that made thee without thee, doeth not save thee without thee.

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 doth abolish all consent of will; and this he used not. The other, draws [ 5] 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 [ 10] preventing grace, whereby Paul was effectually converted? Answ. 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 it self to the grace which God offereth. But then the efficacy of grace must be from man's will: and then [ 15] man hath 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 mā that is to be converted. But this opinion also, is deuoid of truth. For there is no [ 20] 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 [ 25] 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 unto it, and works the will and the deed, Phil. 2. 13.

The last question is, whether it was in the power of Paul's [ 30] will, to resist the calling, or the grace of God? Answ. The will for his condition is apt to resist grace: never the less, if we consider the efficacy of God's grace, and the will of God, he could not resist the calling of God. Everyone that hath heard and learned of the father, comes to Christ, John. 6. 45. God's will determines [ 35] and limits the will of man: and man's will is an instrument to effect the will of god: It may be here demanded; howe 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? Ans. 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 hath it. 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 impotency. And he that can only will that [ 5] which is good, doth more freely will good, and hath more liberty, then 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 [ 10] 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 & lively learning of Christ. They that must convert others, it is meet they should be effectually converted. John must [ 15] first eat the book and then prophecy. Revel. 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 [ 20] 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 matins, when they hardly knew what they said. Again students in every faculty, are with Paul to learn Christ, and that as he learned [ 25] 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 [ 30] of David that great prophet. For this title he gives to the 32. 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. Tim. 1. 12. Paul bids us do the good things which we have seen in him. Philip. 4, 9, Hoc urge. [ 35]

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 I namely among the nations. Again of the preaching of Christ, I consider two things: the first is, why Christ must be preached rather then 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 [ 5] Jesus the son of Marie is the son of God made man, working our redemption: therefore Jesus the son of Marie 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 [ 10] 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 necssarie to our salvation. Therefore the doctrine principally to be preached is the Gospel, and not the law. [ 15]

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 [ 20] 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 reuele 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 [ 25] signifies unto 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. [ 30] 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 our selves by our faith, that there may be a change and renovation of the whole man. They which learn Christ, must thus [ 35] 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, Psal. 2. and 110. Isai. 2. The second, because at the death of Christ the division which was between the Jews and gentiles was quite abolished. Eph. 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 [ 5] world.

The 4. 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 [ 10] without the help of new and special grace, or no? 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. Phil. 2. 13. And it is a certain truth: we [ 15] 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 3. points. 1. When he obeyed? Immediatly. How? without deliberation or consultation. [ 20] when? In Arabia and Damascus.

For the first, in that he obeyed God in going to preach im mediately, we learn how we are to answer and obey the calling of God, that calls to amendment, and newness of life: namely in all hast, without deferring of time. Hebr. 3. 8. To [ 25] day if ye will hear his voice, harden not your hearts: and v. 13. exhort one another while it is called today. Psal 119. 60. I made hast and did not delaie to keep thy commandments. And there be good reasons, why we should no longer defer our conuersi on to God. The ende of our life is vncerten: and look as death [ 30] 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. Rom. 2. Thirdly, when we defer to obey and turn to God, we grow to perfection in sin: and sin being perfected brings forth death. I am. 1. 14. [ 35] 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 hath called us in England more then 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: least if we still defer the time of our repentance, God's judgments come forth in hast 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 [ 5] thus: He did not consult with any man, no not 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 unmeet to consult with men, touching the matters of God. [ 10]

Hence I gather, that God's word, whether preached or written, doth not depend on the authority of any man, no not on the authority of the Apostles themselves; it is sufficient to authorize it self. Christ receives not the testimony of man, John. 5. 34. And it is an error, to think that the Church doth authorize the word, and religion, in the consciences of men. For the [ 15] Church it self 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 [ 20] not holding of our religion. He that will follow Christ, may not put his hand to the plough, 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. Cor. 3. 18. The three children would not consult, touching the [ 25] worshipping of the image, but said: be it known to thee, O king, that we will not worship thy gods, Dan. 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 [ 30] have done evil, which have turned all divinity into Questions, and have made of the articles of our faith, a questionarie 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 under foot the persuasions of flesh and [ 35] 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 & kindred. Gen. 12. he derectly then gives attendance to the commandment, and goes as it were blind fold, he knows not whither. God promised him a child in his old age, he believes God without any reasoning, or disputing the case with himself, too or fro: Rom 4. 20. But the common manner is, (though we know the will of [ 5] 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 no: and follows [ 10] his own reason, against God's commandment, and lost his kingdom for it. And this kind of deliberation, whereby mē 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, [ 15] not to put confidence in man: we are taught to humble our selves before God: we are taught, every day, to prepare our selves against the day of death, and the day of judgment: yea to account every new day, as the day of death, because we are but flesh and blood. [ 20]

The third point is, where Paul first preached? namely, in Arabia and Damascus. Arabia is a region of the world, where Mount Sina stands, and where the children of Israel wandered 40. years. The inhabitants thereof, were of two forts: some more civil, and some barbarous. Civil, as the Israelites, Amalechites, [ 25] Midianites, &c. (Yet were they professed enemies of the people of God.) Barbarous, as the Eastern part of Arabia, to ward Babylon. For the inhabitants dwelt in Tents, and lived like wild and savage men, by robbing, and stealing, and consequently by killing. Isai. 13. 20. Ierem. 3. 2. [ 30]

Here we see Paul's estate and condition, when he first begins the execution of his Apostolical function. God then lays upon him a sharp and weighty trial. For he goes alone into Arabia, and he must become a teacher to his own professed enemies, yea to a savage generation of whose conversion he had [ 35] no hope, in man's reason. And this hath been an usual dealing of God, with his own servants. 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 anointed king of Israel: and withal Saul is raised up, to persecute him, and to hunt him, as men hunt Partridges in the mountains. Jonah is called to preach to Nineveh, and withal God forsakes him, and leaves him to himself, so, as he is cast into the sea, and devoured of a fish: and after this, being delivered, he must go preach at Nineveh. When Christ was in his [ 5] baptism (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wilderness, to be with wild beasts, and to be tempted of the devil, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this means sinful men, are made fit for the [ 10] office of teaching. For the saying is true, Reading, prayer; and temptation, make a Divine. Again, by this means they are caused to depend on the providence, and protection of God, and they are made fit for the assistance, and presence of God's spirit, who dwells only with them that are of humble, and contrite [ 15] hearts. Now then, let not them, that in any notable change of their lives, find notable temptations, be discouraged; for this is a condition that befalls them, by a wise and special providence of God. For it was the spirit of God, that led Christ into the wilderness, to be tempted, after his baptism. [ 20]

Again, here we are taught, to acknowledge three things in God. His power, in that he sets up his kingdom, where it is most oppugned, and reigns in the midst of his own enemies; namely, the wicked and savage Arabians, according to that in the Psalm, 110. v. 2. His goodness, in that he sends Paul [ 25] to preach repentance, to the people, that are in the snare of the devil, at his will. 2. Tim. 2. 26. His truth, in that he now fulfils things foretold by David. Psal. 72. 10. The kings of Sheba & Saba shall bring gifts: that is, Ethiopians and Arabians.

Paul having proved before, that he learned not the Gospel of any man, no not of the Apostles at Jerusalem: goes about now to answer exceptions, that might be made against his reason. And first of all, it might have been objected, that he was seen at Jerusalem sundry times: and therefore in all likelihood, went thither to be instructed. To this he answers three things: that he went thither three years after his conversion, and not before: that he went to visit Peter: that he abode there fifteen days. For the first, where he saith, he preached 3. years in Arabia and Damascus, and then after went to Jerusalem, [ 5] and abode there fifteen days (for some special causes:) we see Paul is ready, and able to make a good account of the spending of his time, both for days and years. And good reason: for time is precious, and great care ought to be had of the [ 10] expending of it. After Paul's example, we must so live, that we may be able to give a good account of the spending of our days. That this may be done, we must learn to number our days, and, to redeem the time. To number our days, is to consider the shortness of our lives, and that we are every day subject to [ 15] death: and withal seriously to bethink our selves, of the causer of this our condition; namely, our sins, both original, and actual. When this twofold consideration takes place, we then begin to number our days. The numbering of our time, and the parts thereof, brings us to the redeeming of it. To redeem [ 20] our time, is to take time, while time serves, specially for spiritual uses, and for the amendment of our lives. When time is thus numbered and redeemed, then shall the good account be made before God and men. Wherefore miserable is the case of them, that spend their days in idleness, in riot, and sporting, in chambering, [ 25] and wantonness. For they neither number time, nor redeem it: and therefore they are far from any good account.

The second point is, that Paul goes up to Jerusalem to visit Peter, that is, to see him, to be acquainted with him, to talk, and [ 30] confer with him. Hence it appears, that there is a lawful kind of peregrination, or pilgrimage: in that Paul iourneies frō Arabia to Jerusalem, to see Peter. Thus the Queen of Saba, went up to Jerusalem, to hear the wisdom of Solomon. The law of God, was, that all the males in Israel, should thrice in the year, go up to the place which god had appointed, Deut. [ 35] 16. This law was practiced by Elkana & Anna, 1. Sam. 1. by Joseph and Marie, by the Steward of Candaces queen of Ethiopia. Act. 8. Nevertheless, Popish pilgrimage is utterly to be condemned, for two causes. One is, because it is made a part of God's worship, whereas now in the new testament, all religious distinction of places is abolished, 1. Tim. 2. 8. Lift up pure hands in every place unto God. Some allege, that vows, which were not commanded, were nevertheless parts of God's worship, among the Jews. I answer: though men were not commanded [ 5] to vow, yet the matter and form of vows was commanded. And in that God commanded the manner of vowing, he allowed the act of vow-making: let the Papists show the like allowance for their pilgrimage. The second reason is, because popish pilgrimage, is not to living men, but to the Relics [ 10] and images of dead men: which kind of peregrination, was never used in the world, till after the Apostles days. For pilgrimage to relics, came in, 300. years after Christ, and pilgrimage to Images, after 600. years.

In that Paul goes about to visit Peter, the Papists gather the [ 15] Primacie of Peter, over all the Apostles, but falsely. For this visitation argues reverence: and reverence is given, not only to superious, but also to equals. Again, primacy is twofold: Primacie of order, and Primacie of power. Primacie of order, was due unto 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 reverenced [ 20] 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 [ 25] 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, [ 30] 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 [ 35] the Church of Jerusalem suspected Paul, and would not at the first acknowledge him for a Disciple, Act. 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.

It might happily be objected against the former verse, that Paul might be taught of some other Apostle beside Peter, and [ 10] 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 then Rome, because the Gospel [ 15] was first preached there & went thence 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 [ 20] James the son of Alpheus: for he lived 14. years after this, Gal. 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 [ 25] the same blood, are brethren; as Abram and Lot. Gen. 13. 8. Men of the same country are brethren, thus Saul's countrymen are called his brethren. 1. Chron. 12. 2. And James is called our Lord's brother, not beacuse he was of the same womb, but because he was of the same blood or kindred: for Eli had [ 30] two daughters, Marie espoused to Joseph, & Marie Cleophas, who afterward was married to Alpheus of whom came James here mentioned. James therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetual virginity of the virgin Marie out of this [ 35] 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 distinctions sake in respect of the other James the son of Zebedee: and this brother-hood doth 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.

Before, Paul hath avouched sundry things of himself: [ 10] that he preached in Arabia, & Damascus: that he went thence to Jerusalem: that he did not learn the Gospel there of Peter, James, or any other Apostle. Now some men might happily say, that these sayings of his are but false and fabulous auochments: therefore in this verse Paul defends himself, and justifies [ 15] his own sayings, by a divine testimony.

The words contain 2. partes. 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 parte, there be two pointes to be [ 20] 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 Psal. 12. 2. That is to speak against [ 25] knowledge, and conscience, as when a man saith 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 distinguisheth 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 [ 30] that which is false, thinking it to be true. For then though he err 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 [ 35] 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 4. pointe is, that he which speaks that which is false, upon a vanity of mind without reasonable cause, is a liar. Thus bosters, & 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 [ 5] 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, Iud. 9. 8. nevertheless a parable is far from falsehood, or lying: for by things [ 10] 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 concealements, if there be a reasonable cause, and if it be [ 15] not necessary for us to reveal the thing concealed, are not unlawful. Thus Abram speaks the truth in parte, calling Sara his sister, and conceals it in part, not confessing her to be his wife. Gen. 12. 10. Thus Samuel by God's appointment reveals that he came to Gilgal to offer sacrifice, and conceals [ 20] the annointment of David, that he might save his life. 1. Sam. 16. 5. Jonah preaches that Nineveh shall be destroyed within 40. days, and he conceals the condition of repentance. The like did Isaie to Hezekiah, Isa. 38. 1.

Thirdly, a difference must be made between lying and feigning: [ 25] 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 diverse 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, & [ 30] 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 doth not speak unto Moses anything contrary to his will, but something that is beside, or diverse unto it, when he saith. let me alone, that my wrath may [ 35] wax ho •• and I may destroy them: Exod. 32. 10. And this he spake, that he might stir up Moses to fervency in prayer for the Israelites, and the Israelites to unfeigned repentance. Joshua having besiged Ai meant not to fly, yet doth lie fain a flight, that he might draw his enemies out of the city & destroy thē. Ios. 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 unto their childrē, terrible things, of the bear, [ 5] 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 unto it without contrariety.

The second point is, whether to lie, be a sin, or no? the answer [ 10] is, yea. 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, Eph. 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 [ 15] 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 [ 20] these kind of lies, seem to be good in respect of their ende, 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 Midwiues, [ 25] saved the male children of the Israelites: and Rahab the spies, by lying. Exod. 1. 19. Ios. 2. 5. and that they are commended for this. I answer, we must distinguish the work done, from the ex equution 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: [ 30] 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 [ 35] 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, I am. 3. 14. Secondly, lying is a conformity to the devil, and by truth we are made conformable to God, who is truth it self. 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, Gal. 5. and a mark of God's child, Psal. 32. v. 2. he hath the pardon of his sins in whose spirit there is no [ 5] guile. and Psal. 15. 2. he shall rest in the mountain of God, who speaks the truth from his heart. Lastly, destruction is the liars reward. Psal. 5. 6. God will destroy them that speak lies: and they must have their portion in the lake that burns with fire and brimstone. Revel. 22. 15 [ 10]

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? Ans. In an oath there be four things. The first is, an Asseveration of the truth. The second is Cenfession, whereby the party that is to [ 15] swear, acknowledgeth the power, presence, and wisdom of God, in searching the heart, and that he is both witness, & 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 [ 20] 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. Ierem. 4. 2. there is the form of an oath, The Lord liveth, and here only confession is expressed. The form [ 25] of swearing, I call God to witness to my soul, 2. Cor. 1. 23. expresseth the third part, namely invocation. The words, Ruth. 2. 17. The Lord do thus and thus unto me, is an Imprecation. The common form, The Lord thee help through Jesus Christ, is partly prayer, and partly imprecation. And the form in this [ 30] 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 infolded.

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, [ 35] in the name of the creatures, God's name concealed. And it is the flat commandment of God, Math. 5. 34. It is alleged, that Paul 1. Cor. 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 [ 5] also judge. Nevertheless, it is not unlawful to name the creatures in the form of an oath, if they be considered as pledges, presented unto God, that he should punish us in them, if we lie. Thus Paul sweareth, I call God to witness to (or upon) my soul. Here they are to be blamed, whose common fwearing, is by [ 10] the creatures, as by their faith, by their troth, by the Mass, Marie, by this bread, by this drink, &c.

Secondly, here we learn to use an oath, only in the case of extremity, namely, when a necessary truth is to be confirmed, & whē this cannot be don by any reason, or proof to be found [ 15] among men upon earth, then may we fly unto 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 useth an oath but seldom. This seems to condemn their wickedness, that cry at [ 20] 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 useth a word of attention, and saith, Behold, I speak it before God. This condemns the rash, and customable swearing [ 25] 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 [ 30] he hath not done.

Whereas Paul saith, Before God I speak it: he teacheth us after his own example to bring our selves into the presence of God, to walk before him as Enoch did, Gen. 5. 22. and as Abraham was commanded, Gen. 17. 1. and to do whatsoever [ 35] 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.

Here Paul answers another objection, which may be framed thus: Though Paul learned not the Gospel of the Apostles at Jerusalem, yet might he happily 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 Silicia. [ 20] 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 [ 25] into Syria, and Silicia, the regions of the Gentiles, there be two causes. One, because Paul was ordained specially to be the Apostle of the Gentiles, Act. 9. 15. Rom. 15. 16. The second, because Silicia was his own country: for he was borne in Tarsus [ 30] a town in Silicia: 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 [ 35] ordained to teach and convert the nations. The second is, that Paul's often and dangerous iourneies, 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 travailed through Jury, into Syria, and Silicia: 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 [ 5] to plant and found the Church of the New Testament, where Christ had not been preached or named, Rom. 15. 20. In this the Apostles differ from all the Ministers of the New Testament whatsoever. And this is the cause why Paul was not known to the Churches of Judea. And here we see, that Succession [ 10] (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. [ 15]

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 [ 20] 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 saith, that his Disciples believing in him, should do greater things, then he had done, John. 14. 12. for he by preaching did not convert multitudes of the Jews, and [ 25] 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 [ 30] the Synagogues which refused Christ. We may not therefore now a days 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 show, that he was known to the [ 35] Churches of the Jews, only by hear-say, he expresses the report that went of him. Hence I gather, it is not unlawful to tell and hear reports, or news, so be it, they be not to the prejudice of the truth, of the glory of God, and the good name of men. Nay it is commendable to report, and hear news, that concerns the increase of God's kingdom, and the conversion of wicked men.

In the report, two things arē set down, what Paul did? He once persecuted us, and destroyed the faith: what he now doth? He preacheth the Gospel. By this we see that verified, which Isai foretold, that the lyon, the wolf, the lamb, &c. should peaceably [ 5] live together. Again, here we see, that all things upon earth, are subject to change and alteration: so as it may be said, heretefore it was thus, and thus, but now it is otherwise. Therefore in miseries, we may not be over-much grieved, for they are changeable: [ 10] and in earthly things, we may not rejoice over much, because they are mutable, and subject to daily alterations. Our special care must be, to avoid eternal and unchangeable evils; as death, and the cause of death, namely, sin; and to purchase to our selves, the good things which are everlasting; namely, the [ 15] favor of God, and everlasting 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 understand the doctrine of the Gospel, and with all, the virtue, or gift of faith, whereby it is [ 20] believed: for the devil & his instruments, seek the overthrow of both. Christ saith, Satan desired to sift his Disciples, that is, to sift all their faith out of their hearts, and to leave nothing in thē, but chaff, Luk. 22. 32. Here then, it may be demanded, whether faith may be lost, specially in the children of God, in the [ 25] 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 truth of it. This faith the devils have, and it may be lost; and believers by this faith, may quite fall away. The second kind of faith, contains knowledge, assent, [ 30] a taste, or joy in the goodness of God, a zeal to the word of God, and apparent fruits of holiness. This faith also (being better then the former) may be lost in the days of persecution: and believers by this faith, may fall quite away. Luk 8. 13. The third faith, (called the faith of the Elect) contains three parts, knowledge of the Gospel, assent to the truth of it, and apprehension, [ 35] whereby we do receive, and apply Christ with his benefits to our selves, or the promise of remission of sins, and life everlasting. This faith may be greatly wasted, for things appertaining to it, may be lost, as boldness to come unto God, the sense or feeling of spiritual joy, and such like. Again, it may be buried for a time in the heart, and not show it self, 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 unchangeable, but God. Nevertheless, where [ 5] this faith is in truth, it is never by affliction and temptation put out or exstingnished: because God in mercy confirms it, by new grace. Christ saith to Peter, I have prayed for thee, that thy faith fail not, Luk. 22. 32. And this privilege have all the godly, [ 10] for God promiseth that they shall not be tempted above their strength, 1. Cor. 10. 13. Indeed, persecutors are said to destroy the faith: because this is their intent, and they endeavor to do what they can, but God prevents their desires, by establishing true faith, that it may not utterly fail.

It may be objected to the contrary, on this manner. The [ 15] child of God may fa • l into persecution, and deny Christ: by this fall, he is guilty of a grievous offense: being guilty, he hath not pardon of his offense: and being without pardon, he is without faith. Touching guiltiness, I answer thus. The child of God, when he falls, is indeed guilty: but howe? Guiltie in respect [ 20] of himself, or as much as in him lies: because he hath done that which is worthy of death, and he hath done all he can to make himself guilty. But he is not guilty to condemnation, because God on his part, doeth not break off the purpose of adoption, and adjudge him to wrath. [ 25]

Secondly, touching the pardon of his offense, I answer thus. In pardon there be four degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the word, The seed of the woman, &c. The procurement of pardon upon the cross: and the donation, or the giving of the pardon. [ 30] This donation is an action of God, whereby he gives and communicates Christ unto us, and applies to our consciences the remission of our sins. In this donation, there is required a hand to give, and a hand to receive. The hand of God, whereby [ 35] he gives, is the word preached, and the sacraments: the hand to receive, is our faith. The giving of pardon is necessary: for though sins be pardoned, in the decree of God, by his promise in the word, and by procurement upon the cross: yet pardon, is no pardon to us, till it be given unto us by God. Furthermore, this giving is not altogether at one instant, but it begins in the conversion of a sinner, and is often iterated in the use of the word, and sacraments, to the death. Paul wills the Corinthians reconciled to God, still to be reconciled, 2. Cor. 5. 21. And we are taught, every day to pray to God, to give us the pardon of our sins. This giving is twofold; conditional, and [ 5] absolute. Conditional, when God gives the pardon of sin, upon condition. Thus in baptism, and in the first conversion of a sinner, all sins without exception, are pardoned; yea future sins: yet not simply, whether a man repent, or no, but upon condition of future repentance. The absolute donation [ 10] is, when a man repents, or renews his repentance: for then the pardon of sin, is simply, and fully without condition, applied and revealed to the conscience. When David confessed his sin, Nathan, in the name of the Lord saith, Thy sin is forgiven thee, 2. Sam. 12. [ 15]

Now then, to come to the point, the child of God hath 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 [ 20] 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 [ 25] show his favor, and to impute the merits of Christ unto 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. [ 30]

The use. Seeing the intent of the Devil and wicked▪ men, is to destroy the saith (as it appears in this place, and in the first temptation wherewith Satan assaulted Christ, Math. 4.) we must have a special care of our faith. And first we must look that our faith be a true faith, least we be dece • ued, as the foolish virgins. Secondly, we must keep and lock up our [ 35] faith in some safe and sure place, namely in the store house or treasury of a good conscience. 1. Tim. 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, & conversion, they considered therein the power, the goodness, [ 5] 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 & glorify the name of God, in every work of his. And this sanctification hath 2. partes. The first is, the consideration of the divine virtues that show themselves in every [ 10] work of God, as his wisdom, power, justice, mercy, providence, presence, &c. The second is, praise and thanks giving 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 [ 15] to sanctify God in our hearts, 1. Pet. 3. 17. And Moses, because he failed in the doing of this duty, was barred the land of Canaan. Num. 20. 12. In England god hath wrought his wondrous works among us. He hath given us peace and [ 20] 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 & praising of God is a great sin: and it stands us in hand to repent of it [ 25] betime, least 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 [ 30] proper to God: and the Saints desire it not. Revel. 22. 9.

CHAP. II. [ 35]

I N this chapter, Paul proceeds to justify [ 15] and defend, his immediate, & extraordinary calling. And this whole chapter seems to depend on the last words of the former chapter, against which the Adversaries of Paul might happily object on this [ 20] manner: Though the Churches of Judea glorify God for thee, yet will not the Apostles do it; because thou teachest otherwise then they teach. To this objection, Paul makes a double answer, in this chapter. The effect and sum of the first, is this: I went up to Jerusalem: I conferred [ 25] with the Apostles there: I had their consent, and approbation. And the answer contains three parts. The first, of Paul's journey to Jerusalem, in the first verse: the second, of his conference with the Apostles, in the 2. verse: the third, of the approbation which they gave him, from the 3. v. to the eleventh. [ 30]

In his journey, I consider four things. The first is, the Manner of his journeying, in these words, I went up, or, ascended to Jerusalem. And this he speaks, because Jerusalem was placed, and seated upon a mountain, and compassed with mountains, Psal. 125. or again, in respect of the dignity and excellency of [ 35] the place: as we in England are said to go up to London, from all the parts of the land, because it is the chief city.

The second thing to be considered in the journey is, the time when, in these words, then after fourteen years. Here two questions are to be demanded. The first is, of which of his iourneies must this be understood? (for he made five journeys to Jerusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the Church of the Gentiles to carry alms to Jerusalem: the third, when he went to the Council at Jerusalem: the fourth, when he went up for the keeping of his vow: the last, is mentioned Act. 19. 21. Answ. These words [ 5] are not spoken of the first, for that was but three years after his conversion: neither can they well be understood of the second, because Paul then was sent by the Church, and therefore he went not by revelation. And they cannot well be understood [ 10] of the third: for then Paul would here have mentioned the Council of Jerusalem, whereof he was a principal member, specially seeing he hath occasion so to do, and it served much for his purpose. The fourth, & fifth journeys were after a longer time then fourteen years. It is likely therefore, that [ 15] this journey here mentioned, and described by Paul, is none of the five mentioned by Luke, but some other. The second question is, When these fourteen years must begin? Ans. It is vncerten. Some think, they must begin at his conversion; some three years after, when Paul went first to Jerusalem: and [ 20] either may be a truth. None must here take offense. For though circumstances of time, and place, being things of less moment, cannot always be certainly gathered, yet histories for their substance and doctrines pertaining to salvation are plainly set down. And here we are put in mind, to be content to be ignorant in some things, because the spirit of God hath [ 25] more darkly expressed them, or again because we cannot, by reason of our blindness, gather them.

The third point is, concerning the companions of Paul in this journey, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Jews of the doctrine [ 30] he taught among the Gentiles: and again, to the Gentiles of the consent that was between him, and the rest of the Apostles For the law of God is, that every matter shall be established by the testimony of two, or three witnesses. Hence [ 35] we learn, that if a question arise of the doctrine which is delivered in the public Ministry, then the hearers that are able to judge, must be witnesses, and the trial is to be made by them. Thus saith Christ in the like case, Why ask ye me? ask them that heard me, John. 18. 21. Therefore great care, and circumspection is to be had of things publicly delivered. Again, whereas Paul makes Barnabas a Jew, and Titus a Gentile, his companions, we are taught, to embrace with a brotherly love, not only the men of our own country, but also such as be of other [ 5] nations, specially if they believe. For then they are all children of one father, and pertain all to one family: and there is no difference of nations now. It is a fault therefore, that men of one nation carry in their hearts, a general dislike, and hatred oftentimes of them with whom they deal and converse, and [ 10] that because they are of such, or such countries.

The fourth point is, the cause of his journey, in these words, and I went by revelation. Here we are taught, that for the journeys we make, we are to have some good and sufficient warrant: though not a revelation, yet a commandment, or that [ 15] which counteruailes a commandment: as when we travail by virtue of our, callings. When Noah had made the Ark, he enters into it at God's commandment: he abides in it: and when the earth was in part dried, he presumes not to go out, till the Lord bad him. Here, three sorts of men are to be blamed. [ 20] Pilgrimes, that travel to Jerusalem, or other countries in way of merit, or religion. For they have no warrant. Secondly, travelers, that go from country to country, and out of the precincts of the Church, upon vain curiosity, to see fashions. Such when they travel from their own countries, yet they travel [ 25] not from their vices, but rather go deeper into them, and come home again, with many bad and corrupt fashions. The last, are beggars, & Rogues, that pass from place to place, that they may'l ue in idleness, & vpō the sweat of other men's brows.

Thus much of the journey: now follows the Conference, [ 30] in these words; and I communicated, &c. Here generally I gather, that Conferences both private, and public, are laudable, and to be maintained; specially, when they tend to the maintenance of vni • ie, and consent in doctrine. The Papists blame us Protestants, for condemning Conferences (as they say) and [ 35] Councils. But they do us wrong. Indeed the Council of Trent we reject, and condemn. For in it, against all equity, the Pope was both party, and judge. In it there was no liberty to make trial of truth. For nothing was propounded but by the liking and consent of the Pope. Again, the whole Council consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeve. Nevertheless, we allow all Christian Councils, lawfully gathered: and we desire there might be a General Council, for the trial of truth, and for the staying of unsettled minds: these three caveats being remembered. [ 5] One, that the Council be gathered by Christian Princes, to whom the right of calling a Council belongs. The other, that the Pope be no judge, but a party. The third, that Christ in his word be the judge, and that the Delegates in the Council be but as witnesses, determining all things by the [ 10] written word.

In this conference, we are first to consider the manner of conferring, which was used. Paul saith, he communicated with them, that is, he laid down unto them, and expounded the Gospel which he preached; and this he did privately, that is, [ 15] with the Apostles, one by one, in plain and familiar manner, as one friend doth with another. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. Only Paul declares his doctrine, and they give assent. Hence it appears, that Paul doth [ 20] not submit the truth of his doctrine to trial. For he was resolved of it, and he accursed him that taught otherwise: but his intent was to seek the approbation of the Apostles, that he might stop the mouth of his adversaries.

The second point is, the matter of the conference, and that is [ 25] the Gospel which Paul preached. Here the Papist gathereth, that the Church is the judge, in all questions pertaining to religion, and the word: because it is here the thing that is judged. I answer, first, that they gather amiss. For Paul doeth not here submit the Gospel which he preached, to the judgment of the [ 30] Church of Jerusalem. And it is false, which they teach: for the sovereign Judge of all questions, and controversies in religion, is Christ alone. The power to determine and resolve in cases concerning faith, and good life, is inseparably annexed to his person; and in it are we to rest. The principal voice of the [ 35] judge, and the definitive sentence, is the written word. And the office of the Church, is no more but to gather, declare, testify, and pronounce this sentence. It is objected, that when a question is propounded, the scripture cannot speak, nor Christ in the Scripture, but the Church only: I answer again, that God ascribes to the written word, a voice, or speech, Rom. 3. 19. and the scripture speaks sufficiently, to the resolving of any man's, conscience, in all matters pertaining to salvation. Again, they allege, that the Church is before the scripture; and therefore it being most ancient, must be the Judge. I answer, that the Church was before the writing of the word, but not before [ 5] the word which is written. For the church presupposeth faith, and faith presupposeth a word of God. Upon this our doctrine, they further upbraid us, that we will be tried by nothing, but by the scriptures, even as the malefactor, that will not be tried by the Quest, but by the evidence. I answer, for the satisfying [ 10] of our adversaries, we submit our selves to the trial of the Church and Councils, so be it, the three cautions before remembered, be duly observed: specially, that all things be judged, and tried by the written word, and by reasons gathered thence.

Again, the Papists hence gather, that the scriptures are to be [ 15] approved by the Church. Ans. Thus much we grant: yet so, as we hold, that the principal approbatiō of the word, (whereby we are moved to believe and obey,) is in the word, & frō the word, and not from the church. For the scripture hath his evidence [ 20] within itself, which is sufficient to make us believe the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whom Paul conferred: namely, with them that were the chief, that is, with them that were in price and account, as Peter, James, &c. [ 25] Here we see, what is the honor and worship that is due to excellent men, namely, a precious and reverend estimation. Thus the name of David was in price in Israel for his virtues. 1. Sam. 18. last, And thus with the Papists, are we content to honor the Saints. Again, here the Papists gather, that they are heretics, that after Paul's example, will not go up to Rome, to [ 30] Peter, and his successor, to have their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, James, John, Paul, &c. And this is the commandment of God, in doubtful cases: To the Law and the testimony. Isai, 8. Secondly, I answer, that we have a commandment, [ 35] not to go up to Rome at this day, to have our religion tried. Revel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successor, not in teaching, but in denying Christ. And the learned Papists confess, that for this succession, they have but a human faith, grounded upon human history.

The fourth point is, the Ende of the conference, Least I should run, that is, least I should preach, or had preached in vain. These words of Paul, are not simply to be taken. For the Ministry of man, and every sermon, brings forth the fruit [ 5] which God hath appointed. And whether it be unto the hearers, the savor of life, or the savor of death, it is always a sweet savor unto God. The words therefore carry this meaning: Least my preaching should be of less use, and profit: or again, least I should preach in vain, in respect of that good [ 10] which is looked for at the hands of an Apostle. And this Paul speaks, because a rumor went abroad, that his doctrine in many things, was contrary to the other Apostles. And by this means, many were kept from receiving the Gospel, and the faith of weak believers was quenched. Now then, the ende of [ 15] the conference was, to stay this false report, that the Ministry of Paul, might have passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and unprofitable, till it was approved by Peter. I answer, that Paul sought the approbation of his doctrine, at the [ 20] hands of Peter, and the rest: not because it was vncerten, and unprofitable; but because it was slandered: and the slander was, that he taught otherwise then Peter did. Now to cut off this slander, he useth means to manifest his consent with Peter, and therefore seeks approbation at his hand. [ 25]

Again, when Paul saith, Least I should run in vain, he gives us to understand, that the Ministry of the word, is not a work of ease, or pleasure, but a labor: nay a continued labor, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labor, and walk [ 30] in this calling, that they might be able to say with Paul, I have fought a good fight, I have finished my course. &c. 2. Tim. 4.

Thirdly, hence it appears, that all believers should have a certain knowledge of their faith and religion. The procuring [ 35] of this, was the thing that Paul aimed at, in this conference with the Apostles at Jerusalem. We must not be as children, carried away with every wind of doctrine, Eph. 4. 14. God's word requires faith in us: and faith presupposeth certain knowledge. The first, and second commandments require, that we know God, and his will, distinguish him from false gods, and his worship, from false worship. Here comes the fault of our times to be considered: most men among us, do not know their religion, neither can they distinguish it from error, and false religion. A foul negligence. We take pains to learn trades, and occupations, that we may have wherewith to preserve [ 5] this temporal life: what a shame then is it, that we learn not better to know the doctrine of true religion, whereby our souls are to be saved?

Lastly, here we learn, that the office of the Minister is, not only to teach and preach, but also to study, and take care, [ 10] howe by preaching he may do the most good.

After the Conference, follows the Approbation, which was given to Paul. It stands in four things. The first, that the [ 20] Apostles did not compel Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gave him the hands of fellowship, v. 7. The last, that at his departure, they required of him nothing, but the giving of Alms, v. 16. [ 25]

For the first; the words, And Titus was not compelled to be circumcised, carry this sense: I, for my part was ready to circumcise Titus, if there had been a meet occasion: false brethren would have imposed a necessity upon us: then I and Titus refused: and the Apostles did not urge me to circumcise him. [ 30]

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothy, a Grecian: and here he refuseth to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the coming, [ 35] and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of God's worship. Again, after the planting of the Church of the new testament, it was utterly abolished, and a thing in respect of use, utterly unlawful. In the middle time, that is, while the Gospel was in publishing to the world, and the Church of the new Testament was yet in founding, it was a ceremony free, or indifferent. It may be objected, that the whole Ceremonial law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the use thereof [ 5] was left to the liberty of the people of God for a while. Circumcision at this time was as a corps that is dead, yet unburied, and only laid out; and so it must remain for a time, that it may be buried with honor. It may again be objected, that baptism [ 10] was come in the room of circumcision: and that therefore circumcision was but an idle and empty ceremony. I answer, it was not used as a Sacrament at this time, or as a part of God's worship, or as a matter of necessity, but only as a free ceremony, and that only then, when it tended to the edification [ 15] of men.

Being then a thing indifferent, it might as occasion served be used, or not used. Therefore Paul condescending to the weakness of the believing Jews, circumcised Timothy: and that he might not offend the godly, and hinder Christian liberty, [ 20] he refused to circumcise Titus.

Here a great question is answered, whether we may use things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may use them indifferently, or not use them when we will, and how [ 25] we will: but because in themselves, or in their own nature, they are neither good nor evil, and we may use them well, or ill, & we may again not use them well, or evil. Furthermore, there be two things which restrain the use of things indifferent: the law of charity, and the laws of men. The law of charity is this, Things indifferent in the case of scandal, cease to be indifferent, [ 30] and are as things moral, that is, either forbidden, or commanded. Paul saith, if to eat flesh, be to the offense of his brother, he will eat no flesh while the world stands, 1. Cor. 8. 13. And though he circumcised Timothy, yet would he not circumcise Titus, least he should offend the godly, and by his example, [ 35] hurt Christian liberty.

Likewise, the good laws of men, whether civil or Ecclesiastical, tending to the common good, and serving for edification, restrain the use of things indifferent, so that they which shall do otherwise, then these laws command, with a contemptuous, or disloyal mind, are guilty before God; yet here two cautions must be remembered. One, that the laws of men do not change the nature of things indifferent: for it is the property of God, by willing this or that, to make it good, or evil. Neither do they take away the use of things indifferent. [ 5] For liberty granted by a sovereign power, cannot be reversed by an inferior power. Therefore human laws do no more, but temper, and moderate, the over common use of things indifferent. The second caution is, That when the ende of a law ceaseth, when there is no contempt of the authority [ 10] that made the law, when no offense is given: a thing indifferent remains in his free use without sin, or breach of conscience.

Again, here we learn, that a thing indifferent, when it is made necessary to salvation, (as Circumcision was) is not to [ 15] be used. This conclusion serves to overthrow the Popish religion. For it stands in the observation of things indifferent, as meats, drinks, apparel, times, &c. And the using, or the not using of them is made necessary even in regard of man's salvation. For the abstinence from things that are by nature indifferent, [ 20] is made a part of God's worship, and meritorious of eternal life. For example: to marry, or not to marry, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessary (as it is in diverse orders of men and women) the nature of the thing is changed, which God hath [ 25] left free, and it is a doctrine of devils, which is taught.

Here again we learn, to make difference of persons. Some are weak, some are obstinate. Weak ones are such, as having turned unto God, and carrying in their hearts a purpose in all things to please God, nevertheless do sundry things amiss, [ 30] upon simple ignorance, or bad custom, till they be better informed. Of these Paul saith, that he became all to all, that he might save some, 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothy. And if we that have scarce a drop of mercy in us, must thus bear with them that are weak, [ 35] much more will God do it, who is mercy it self. The good shepherd brings home the stray sheep upon his shoulders: he carries his lambs in his bosom. Isa. 40. 11. He will not quench the smoking flax, Isa. 42. he spares them that fear him, as a father spares his child. Malachi. 3. 17. This being always remembered, that weak ones truly turn to God, and carry in their hearts an honest purpose not to sin against his laws at any time wittingly, and willingly. Obstinate persons, are such as profess the faith, and yet hold and practice bad things, of willful ignorance, and of malice. These persons are not to be borne [ 5] with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to [ 10] the exercises of religion? I answer, yea: for exercises of religion are not things indifferent, as Circumcision was. Josiah made a covenant with the Lord, and he caused all his subjects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his son saith of the guests, Compel them to enter in, Luk. 14. 23. It is objected, [ 15] that men may not be compelled to believe. I answer: it is the commandment of God, prove the spirits, 1. John. 4. 1. and this commandment pertains to all persons. Therefore though men may not be compelled to believe: yet may they be compelled to come to the congregation, to hear our sermons, and [ 20] therein the reasons and grounds of our doctrine, that they may try what is the truth, and cleave unto it. For this is their duty.

Paul had said before, that Titus was not compelled to be circumcised: now he adds, For all the false brethren, that is, though the false brethren did what they could to the contrary. Here then Paul sets down, who were the cause that Titus was not circumcised, namely, certain persons at Jerusalem, and them he sets forth by two properties, they are false brethren, and they crept into the Church. Touching the first, by it we [ 5] learn, that the Church of God upon earth, even when it is at the best, hath wicked men, and hypocrites in it. In Adams family, there is Cain: in the Ark, there is Cham: in Christ's family, or school, there is Judas. In the Church of Jerusalem, planted and governed by the chief Apostles, there be false [ 10] brethren. The true sheep be often without, and wolves within. Therefore we may not so much as dream of a perfection of the Church of God upon earth; so long as wicked men be mixed with true believers.

Again, these adversaries of Paul, are called false brethren, [ 15] because they joined Circumcision with Christ, as a necessary cause of justification, and salvation. Hence it follows, that the Church of Rome, is a false Church: because it joins works with Christ, in the case of our justification, and that as meritorious causes. [ 30]

Their second property is, that they crept into the Church, which I conceive on this manner. The Church of God is as a sheepfold, or house, John. 10. 1. Christ is the only door. Now Pastors, that teach Christ aright, are said to enter in by this door: they which teach any other way of salvation, are said to [ 25] clime in another way: and they which teach Christ, joining some other thing with him in the cause of salvation, are said to Creepe in: because in appearance, they maintain Christ; and yet, because they add something to Christ, they neither enter nor continue in the true Church, with any good warrant from [ 30] God. In this, they are like the serpent. Living creatures were all placed in Eden: and Man was placed in the garden of Eden called Paradise, and so were not beasts. How then comes the serpent in? why, in all likelihood, it crept in. And so do false brethren into the Church. Hence I gather that false brethren, [ 35] are not true, and lively members of the visible Church: though they be members in appearance. For if they were in their right place, they should not be said to creep in. The true members of the Church creep not into the mystical body, but are built and set upon the foundation by God. It may be alleged, that they are baptized, and thereby made members of the Church. I answer: that faith makes us members of Christ, and consequently of the true Church: and baptism doth but seal our insition into Christ, and serves as a means of Admission into the outward society of the congregation: and the outward [ 5] washing doth not make any man a member of Christ. Again, it follows hence, that false brethren are not members of the Catholic church. For the visible church is part of the Catholic: and therefore they which are not real members of the true visible church, are not members of the Catholic. [ 10]

Again, in that false brethren creep into the congregation, hence it appears, that no man can set down the precise time, when errors had their beginning. For the authors thereof enter in secretly, not observed of men. The envious man sows his tares, when men be asleep, Math. 13. It sufficeth therefore, if we [ 15] can show them to be errors by the word, though we cannot design the set time when they began. The time when a ship sinketh, we often observe: but the time when it first drew water, we do not. Let the Papists think upon this.