Commentary on Galatians 1-5, Chapter 1

Commentary on Galatians 1-5 · Chapter 1

p. 1CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS.

The Argument.

TWo things are generally to be considered, the occasion of this Epistle, 5and the Scope. The occasion that mooued Paul to write this Epistle was, because certen false-Apostles slaundered him both in respect of his calling, as also in respect of his doctrine; teaching that he was no Apostle, and that his doctrine was false. And by this means they seduced the Churches of Galatia, perswading them that iustification 10and saluation was partly by Christ and partly by the Lawe. The Scope of the Epistle is in three things. First the Apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching iustification by Christ alone. And vponupon this occasion, he handles the greatest question in the world, Namely, 15what is that Justice whereby a sinner stands righteous before God, in the 3. and 4. and in the beginning of the fift. Thirdly, he prescribes rules of good life in the fift and sixt chapters.

1. Paul an Apostle (not of men, nor 20by man, but by Iesus Christ, and God the father, who raised him from the dead.)

THe Epistle hath 3. parts, a Preface, an Instruction, and the Conclusion. The preface is in the fiue first verses: and it hath two parts, an inscription, and a Salutation.

The inscription sets downe the persons that write the Epistle, and the persons to whome 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 commende himselfe to the Galatians by his 35office and function [as Apostle] that is, one called to be a planter and founder of the Church of the newe Testament among the nations. And because the title of an Apostle in generall signification may agree to all teachers: therefore he goes further, p. 2and sets downe the cause of his Apostleship. And first he remooues 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 authoritie of men. And in this Paul opposeth himselse to the false-apostles, who were called notby God, but by men. Againe he saith [not by man] that is, not called of God in and by 5the ministerie of any meere man. And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer, who are called of God by man. This done, he propounds the true cause and author of his Apostleshippe, of whome he 10was called immediately. Against this it may be obiected, that Paul was ordained to be an Apostle by the imposition of hāds 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 15by the spirit of God. Further Paul addes that he was called by Christ [and God the father] for three causes. The first, was to signifie the consent of will in the father and Christ. The second was to teach vsus howe we are to conceiue of God, namely that he is the Father, and Iesus Christ, and the Holy Ghost: 20for the Godhead may not be conceiued out of the trinitie of persons. The third is, because the father is the fountaine of all good things that come to vsus by Christ. Lastly he sets downe the effect or action of the Father [who raised him from the dead] and that for two causes. One was to prooue Christ to be the naturall 25sonne of God, for he professed himselfe to be so: and that was one cause why he was crucified and put to death. Nowe when he was dead, if he had not bin the sonne of God indeede, he had neuer risen againe but had perished in death. And in that the father raised him againe to life, he gaue testimonie that he 30was his own naturall sonne. And therefore Paul saith that Christ Rom. 1. 5.Rom 1:5was declared to be the sonne of God by the resurrection from the dead: and he applies the words of the Psalme, (thou art my sonne this day hauehave I begotten thee) to the time of Christs resurrection. Act. 13. 33.Acts 13:33Againe, Paul mentions the resurrection of Christ, to note the time of his owne calling: for though the rest of the Apostley 35were called when Christ was in the estate of humiliation yet Paul was called afterwards, when Christ was entred into his kingdome, and sate at the right hand of his father.

The vse. First, whereas Paul in the very fore front of his Epistle p. 3beginnes with his owne calling, I gather, that eueryevery minister of the Gospell ought to hauehave a good and lawefull calling, A man cannot preach vnlesse he be sent. Christ tooke not vntounto Rom. 10. 14.Rom 10:14him the office of a Mediatour till he was called and sent of the Father. Therefore the opinion of the Anabaptist is foolish and phantasticall, who thinke that eueryevery man may preach that will 5without any speciall calling. They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints. Answer, 1. Cor. 16. 15. foreign.1 Cor 16:15the meaning of the place is not that they called themselues, but that they set themselues apart to the ministerie of the 10Saints, in the purpose and resolution of their owne hearts. Againe they alleadge, that all Christians in the newe Testament are Kings and Priests, and the office of the priest is to teach. I answer, Apoc. 5. 10.Rev 5:10all are priests in that they are to offer themselues in sacrifice to God: and to teach priuately within their places and callings, as the master his seruants, the father his children, &c, and 15to make a confession of their faith, when they are called so to doe. Thirdly, they alleadge, that the power of the keies is giuen to the Church. I answer, it is indeed; yet so as the vse and administration thereof belongs to the Ministers alone, in the dispē sation 20of the word.

Secondly, whereas Paul saith (not of men but of Christ) I gather that eueryevery lawefull calling is of God, and not of men as authors thereof: and that the Right to call belongs to God. The Math. 9. 38. Eph. 4. 11. Act. 20. 28.Matt 9:38Eph 4:11Acts 20:28father thrusts forth labourers into the vineyard: the sonne giues Pastors and teachers: the Holy Ghost makes ouerseers. It may 25be alleadged that the Church hath authoritie to call and ordaine ministers. I answer, that the Churches authoritie is no more but a ministerie or seruice, whereby it doeth testifie, declare, and approoue whome God hath called.

Thirdly, whereas Paul thus proclaimes his calling, (Paul an Apostle of Iesus Christ) I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences, and the consciences of their hearers. And that for diuers weightie causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speake in the name of 35God, and this they cannot doe, vnlesse they knowe themselues to be called. Secondly, that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher, the protection of him and his ministerie, the p. 4effectuall operation of the spirit in the hearts of the hearers. And he that wants the assurance of his calling, cannot pray to God in faith for these things; neither can he apply the promises of God to himselfe. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the feare of god. 5Lastly, knowledge of our callings in the consciences of the hearers, breeds a reuerence in their hearts, and obedience to the ministerie of the word. VponUpon this, some may demaund, howe they may knowe that they are called of God to the ministerie of the word. Answer: they may knowe it, if they finde three 10things in themselues: the first is the testimonie of their consciences that they entred not for praise, honour, lucre, but in the feare of god with a desire to glorifie him, and to edifie the Church. The second is a facultie to doe that to which they hauehave a desire and will. In this facultie are two things, knowledge of 15God and his waies, and aptnesse to deliuer that which they knowe. The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie. He that hath these things, is certainely called of God. Nowe put the case, a man wants the first of these three, because he entred with 20euill conscience, beeing carried with ambitious and couetous desires: then I answer, that his calling still in respect of the Churh, is good and lawefull, and when he repents of his bad conscience, it is also accepted of God.

The fourth point to be obserued is, that Paul makes three 25kinds of callings in the Church. One is when men are called by men, and not by God: and thus are all false teachers called. The second is, when men are called of God by the ministerie of men: thus are all ordinarie ministers of the word called. The third is, when men are called not by men, but by Christ immediately. 30And Paul here signifieth, that he himselfe and the rest of the Apostles were called according to this third way. And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament. For in that they were called immediately, they were also taught by immediate inspiration, 35and also aided by the infallible assistance of Gods spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certenty of our religion. The essentiall note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word vntounto vsus, vnlesse p. 5we knowe it to be so: and we knowe it to be so, because it was written by the Apostles, who in preaching and writing could not erre. Secondly, hence I gather, that the doctrine of the Apostles it the immediate word of God, because it was giuen by inspiration both for matter and words: whereas the doctrine of 5the Church in sermons, and the decrees of councels is both the word of God and the word of man. The word of God, as it agrees with the writings of the Apostles & Prophets: the word of man, as it is defectiue, and as it is propounded in tearmes deuised by man. It may be obiected, that Paul spake some things 10of himselfe, and not from the Lord, 1. Cor. 7. 12. Not the Lord but I. Answer: the meaning is, not the Lord by any expresse commaundement, but I by collection and interpretation of Scripture, and that by the assistance of Gods spirit, v. 40. Seeing then the writings of the Apostles are the immediate and meere 15word of God, they must be obeyed as if they had beene written without man by the finger of God.

Lastly, seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ, hence it follows, that the authority, office, and function of Apostles ceased with them, and did not 20passe by succession to any other. Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie, and in the infallible assistance of the spirit, when he is in his consistorie.

And where paul saith he was called by Iesus Christ and not 25by man, that is meere man, he giues a pregnant testimonie that Christ is both God and man.

And whereas Paul was called by Christ raised from the dead; hence I gather the dignitie of the Apostle Paul aboue all other Apostles, in that he was called after the resurrection of Christ, 30when he was entred into his kingdome.

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

The Exposition.

By brethren we are to vnderstand such as seperated themselues from the Pagans, and receiued the faith of Christ, 1. Cor. 5. 11. And here more specially such as taught and professed the p. 6faith, that is, both pastors and people, whether of Antioche (as some thinke) or of Rome, as others.

And Paul writes his Epistle as well in their names as in his owne, and with their consent, for two causes. One was, that he might not be thought to deliuer any priuate doctrine deuised of his owne head. And this care he had alwaies: and therefore 5taught 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 daie, this must be the care of the Ministers of the Gospell, 10to deliuer nothing of their owne. 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 hauehave the consent of the true Church, specially of such as hauehave beene the Restorers of the gospell in this last age. This rule 15Paul giues Timothie, to continue in the things which he had learned of Paul and the rest of the Apostles, 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons, when they read the Scriptures, to gather priuate opinions, to broch them to the world. This practise hath beene the foundation of heresies 20and schismes in the Church.

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

Hence it appeares, that the Consent of Pastors and people 25is of great excellencie. For the better conceiuing of it, and the meaning of the text, I will handle three points. The first is, what is the force of consent? wherein stands it? and where it is nowe to be found? For the first: Consent is of force to prepare the heart, and to mooue it to beleeue: as Augustine saith, I had not beleeued the Gospell, except the authoritie of the Church had 30mooued me. And this is all it can doe. For it is the word, that is the obiect and the cause of our faith: the word it selfe workes in vsus that faith whereby it is beleeued. And Paul in this place vseth consent, not to worke a faith in the Galatians, but onelyonly to stirre 35vp a liking of his doctrine. Two errors of the Church of Rome must here be auoided. One, that Consent is a certaine marke of the Church. It is false: for Consent may be among the wicked, in the kingdome of Antichrist, Reuel. 13. 16. In the kingdome of darkenesse, all is in peace. Againe, dissention may be among p. 7the godly; as betweene Paul and Barnabas, Paul and Peter: in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply, vnles it be ioyned with true faith and true doctrine, is not of force to declare vntounto vsus the true Church. The second errour is that the catholike consent of beleeuers in pointes of religion is the true and liuely scripture, 5and that …he written word is but a dead letter to it, and to be iudged by it for his sense and meaning. But all is contrary. For the written word is the first, & perfect pattern of the mind and will of God: and the inward consent in the hartes of men 10is but a rude and imperfect extract, and draught of it.

The second point is wherein standes this consent? it must hauehave his foundation in Christ, & thence flow to the members, as the oile from Aarons head, to his garments. Psal. 133. and it standes in three things, consent in one faith and doctrine: 15consent in affection, whereby men be of one hart. Act. 2. 47. consent in speach. 1. Cor. 1. 10.

The third point is where it is now to be found? The Papists say that they hauehave true and perfect consent among themselues, and that fathers and Councells be on their side: and that we 20hauehave no consent among our selues. I answer first, that they hauehave not the cōsent which they pretend, for the proper points of Popery were not known to the apostles nor to the Apostolicall churches, but were taken vp in the ages following by little and litle. Secondly, such doctrines as the papists make articles 25of faith, are but opinions and coniectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peraduenture in name, but they are not the same indeede with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fathers 30hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may bragge, but they cannot shew it. As for our selues, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent: 35the difference is in the manner, whether it be vertually or locally. There is difference about the paines of Christ in his agony and passion: yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth. For the substance p. 8of gouernemant all agree, but for the manner of execution and administration, they doe not. That Christ is present in the Eucharist, & that his body and blood is there to be eaten and drunken, all our churches agree: and the difference is only touching the manner of his presence; namely, whether it be spirituall or locall. And this is the mercy of God that in all our 5differences the foundation of religon is not rased. Let vsus 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 10from iustification by the obedience of Christ: so as Paul was affraid of them, Chap. 4. and yet he called them churches still vsing great meekenes & moderatiō. His example must we follow in giuing iudgement of churches of our time. And that we may the better doe this and the better releeue our consciences: 15marke three rules. The first is, that we must rightly consider of the faultes of churches. Some are faultes in manners, some in doctrine. If the faults of the Church be in manners, and these faults appeare both in the liues of ministers and people, so long as true religion is taught, it is a church, & so to 20be esteemed: and the ministers must be heard: Math. 23. 1. Yet may we seperate from the priuat company of bad men in the church. 1. Cor. 5. 11. and, if it be in our liberty and choise, ioyne to churches better ordered. If the errour be in doctrine, 25we must first consider, whether the whole church erre, or some few therein. If the errour be in some and not in all, it remaines 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 erre in the foundation or no. If the errour or errours be beside the foundation of 30religion, Paul hath giuen the sentence that they which build vponupon the foundation haie and stubble of erronious opinion, may be saued. 1. Cor. 3. 15. Thirdly, inquiry must be made whether the church erre of humane frailty or of obstinacie. If it erre of frailty, though the error be in the foundation, yet it is 35stil a church, as appears by the example of the Galatiās. Yet if a church shall erre in the foundation openly, and obstinately, it seperates from Christ and ceaseth to be a church, and we may seperate frō it & may giuegive iudgement that it is no church. p. 9When the Iewes resisted the preaching of Paul, and had nothing to say but to raile, Paul then seperated the Church of Ephesus, and Rome from them, Act. 19. 8. & 28. 28. It may here be demaunded, why Paul writes to the Galatians as brethren, and calls them Churches, seeing they hauehave erred in the foundation, and are as he saith, vers. 6. remooued to another Gospel. I answer, 5he could doe no otherwise. If a priuate man shall erre, he must first be admonished, and then the Church must be told of it. If he heare not the Church, then iudgement may be giuen that he is a Publican, and not before: much more then, if the Church shall erre, there must first be an examination of the errour, 10and them sufficient conviction: and after conuiction, followes the censure vponupon the Church, and iudgement then may be giuen, and not before And Paul had nowe onelyonly begun in this Epistle to admonish the Church of Galatia. Great therefore is the rashnes, and want of moderation in many, that hauehave 15beene of vsus, that condemne our Church for no Church, without sufficient conuiction going before. If they say that we hauehave beene admonished by bookes published: I say againe, there be grosser faults in some of those books, then any of the faults that they reprooue in the Church of England: and therefore the 20bookes are not fit to conuince, 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 hauehave; but it doeth in trueth openly, & obstinately oppugne the manifest principles of Christian religion.

If any demaunde what these Churches of Galatia are? I answer, that they were a people of Asia the lesse: and though they were famous Churches in the daies of the Apostle, yet now the countrie is vnderunder the dominion of the Turke. This shewes, 30what God might hauehave done to vsus in England long agoe for the contempt of the Gospell. This againe shewes, what desolation will befall vsus vnlesse we repent and bring forth better fruits of the Gospell.

3. Grace be with you and peace 35from God the father & from our Lord Iesus Christ.

p. 104. Who gaue—.

Here is laid downe the second part of the Preface, which is the Salutation propounded in the forme of a praier, Grace and peace, &c. Grace here mentioned is not any gift in man, but grace is Gods, and in God. And it signifies his gratious fauour 5and 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 errour of the Papists to 10be confuted, which teacheth that the grace, which makes vsus gratefull to God, is the infused gift of holinesse and charitie: whereas indeed we are not first sanctified, and then please god: but first we please God by grace in Christ, and then vponupon this we are sanctified and indued with charitie.

Peace is a gift not in God, but in vsus: and it hath three parts. The first is peace of conscience, which is a quietnesse and tranquilitie of minde, arising of a sense and apprehension of reconciliation with God. Rom. 5. v. 1. The second is peace with the creatures: and it hath fiue branches. The first is, peace with angels, for man is redeemed by Christ: and by meanes of this redemption, 20sinfull 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 selues: and that is a conformitie of the will, affections, and inclinations of mans nature to the renewed minde. The fourth is, peace in 25respect of our enemies. For the decree of God is, Touch not mine annointed, and doe my Prophets no harme. Againe, all things Psal. 105. 15.Ps 105:15turne to the good of them that louelove God. The fift is, peace with Rom. 8. 28.Rom 8:28the beasts of the field. God makes a couenant with them for his people. Ose. 2. 18. The creatures desire & waite for the deliuerance 30of Gods children, Rom. 8. They that trust in God shall walke vponupon the Lyon and the Bafiliske. Psal. 91.

The third part of peace is prosperitie and good successe: whatsoeuer the righteous man doth, it prospers. And all things prospered in the house of Potipher, when Ioseph was his steward, 35because he feared God, Gen. 39. 1, 2.

To proceed, Paul sets downe the causes of grace and peace, and they are two, God the father, and Iesus Christ. And here it must be remembred, that the father and Christ, as they are p. 11one God, they are but one cause: and yet in regard of the manner of working, they are two distinct causes. For the father giues grace from none but himselfe, by the sonne; and Christ procures grace and peace, and he giues it vntounto men from thefather. Furthermore Christ is described by his propertie, Our Lord, and by his effects in the next verse.

The vse. Whereas Paul beginnes his praier with grace, we learne that Grace in God is the first cause and beginning of all good things in vsus. Election is of grace. Rom. 11. v. 5. Vocation to saluation is of Grace. 2. Tim. 1. 9. Faith is of grace. Phil. 1. 29. Iustification is freely by Grace. Rom. 3. 24. LoueLove is by grace. 1. Ioh. 4. 109. EueryEvery good inclination is of grace. Phil. 2. 13. EueryEvery good worke is of grace. Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace. Rom. 6. 23. To auoide any euill is the least good, and eueryevery good is of God. It may be said, that will in man is the cause and 15beginning of some good things. Answer: In the creating or imprinting of the first grace in the heart, will is no cause at all, but a subiect to receiue the grace giuen. After the first grace is giuen, will is an Agent in the receiuing of the second grace, and in the doing of any good worke. Yet this must be remembred, 20that 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 vsus, and of eueryevery good acte. Hence it followes, that there be not any meritorious workes that serue to prepare men to their iustification: and that the Cooperation of mans 25will with grace in the acte of conuersion, whereby we are conuerted of God, is but a fiction of the braine of man. Lastly, this doctrine is the foundation of humilitie: for it teacheth vsus to ascribe all to grace and nothing to our selues.

Secondly we learne, that the cheife good things to be sought for, are the fauour of God in Christ, and the peace of a good 30conscience. Consider the example of Dauid, Psal. 4. v. 7. & Psal. 73. v. 24, 25. and of Paul, who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is, They spend their daies and their 35strength in seeking riches, honours, pleasures: and they thinke not on grace and peace. After the manner of beasts, they vse the blessings of god, but they looke not at the cause; namely, the grace of God. Our dutie. Aboue all things to seeke for grace p. 12and peace. The reason; true happinesse, which all men desire, consists in peace, and is founded in grace: they are said to be happie & blessed that mourne, & suffer persecution for iustice sake, Mat. 5. because in the middest of their sorrows & miseries, they hauehave the fauour of God, & the peace of good conscience.

Thirdly in that grace & peace are ioyned, we learn, that peace without grace is no peace. There is no peace to the wicked, saith my god, Isai. 57. last. They which make a couenāt with hel & death are soonest destroyed. Isai. 28. 18. Laughter (saith Salomon) is madnes: namely, when it is seuered from grace and peace. When 10men say peace, peace, then comes destruction, 1. Thess. 5. The prosperitie 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 Iesus Christ: that he may teach vsus rightly to acknowledge and worship God. For God is 15to be acknowledged and worshipped in the father, in Christ, & in the holy spirit. It was the fault of the Pagans, and it is the fault of sundrie Christians to worship an absolute God, without the father, and without Christ. This fault must be amended, for it turnes God to an Idol.

Againe when Paul saith, that grace proceeds first from the father, and secondly from Iesus Christ: he sets downe the Order which God obserueth in the communication of grace & peace. The father is the fountaine of grace, and giues it from none but from himselfe. Christ againe is (as it were) a conduit, or pipe, to 25conuaie grace from the father to vsus. Of his fulnesse we receiue grace for grace. Ioh. 1. In him we are complete. Col. 2. Election, Iustification, Saluation, and all is done in, and by Christ. 2. Tim. 1. 9. The vse. I. Let them that trauell vnderunder the burden of a bad conscience, and a bad life come to Christ by turning from their 30sinnes, and by beleeuing in him, and they shall obtaine grace, & finde rest to their soules. II. In our miseries, our hearts may not be troubled ouermuch, but we must alwaies moderate our sorrowes. For if we beleeue in Christ, we shall alwaies hauehave grace and peace. Read Ioh. 14. 27. III. We must moderate our cares 35for this life. For if we trusting in Christ, hauehave grace and peace, we shall want nothing read Psal. 4. v. 6. 7.

Iesus Christ that giues grace and peace, is called, Our Lord, for two causes. One is to teach vsus to acknowledge Christ aright, and that is as well to acknowledge him to be our Lord, p. 13as wel as our Sauiour. He is a Priest to procure life, a prophet to teach the way of life, a Lord to command them to walke in the way of life. The fault of our times: All men professe Christ: yet many allowe of no Christ, but of their owne deuising: namely, a Christ that must be a Sauiour to deliuer them from hell, but not a Lord to commaund them; that they cannot brooke. The 5second cause why Christ is called our Lord, is to signifie the persons to whome grace and peace belong, and they are such as acknowledge Christ for their Lord, and yeild subiection to him in heart and life. They finde rest to their soules, that take vp the yoke of Christ in newe obedience, and the patient bearing 10of the Crosse, Math. 11. v. 29.

4. Who gaue himselfe for our sinnes, that he might deliuer vsus out 15of this present euill world, according to the will of God our father.

5. To whome be glorie for euer 20and euer, Amen.

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

In this giuing there are fiue things to be cōsidered. The first, the giuer, Christ: the second, the thing giuen, and that is Christ himselfe. The third is the ende of his giuing, for sinne, that is, that he might make satisfaction for our sinnes. The fourth is, another end of his giuing, that he might deliuer vsus out of this 35present euil world. Here the present world signifies the corrupt estate of mē, that liue according to the lusts of their own hearts. 1. Ioh. 2. 16. And men are here said to be deliuered & takē out of the world, when they are seuered from the condition of sinnfull p. 14men by sanctification, and newnes of life, and by diuine protection, whereby they are preserued from euill after they are sanctified. Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to giuegive himselfe, and that 5is the will of God.

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

The vse followes. Whereas Christ is the giuer of himselfe, hence it followes that his death and sacrifice was voluntarie. 10And this he shewed in two things. When he was to be attached he fledde not, but went to a garden in the mount, as his custome was, which was knowne to Iudas, Ioh. 18. 2. And in the very separation of bodie and soule, he cried with a loud and strong voice, which argued that he was Lord of death, & died 15because his will was to die. This must be remembred. For otherwise his death had not beene a satisfaction for sinne.

In that Christ gaue himselfe to be a sacrifice, we learne many things. First, that the worke of redemption exceedes the worke of creation. For in the creation, Christ gaue the creatures 20to man; in the redemption he gaue himselfe, and that as a sacrifice. Secondly in that he gaue himselfe, it appeares that he gaue neither angel, nor meere man, nor any thing out of himselfe; and that all merits of life, and satisfactions for sinne, are to be reduced to the person of Christ: and consequently that 25there be no humane satisfactions for sinne, nor meritorious workes done by vsus: because they pertaine not to the person of Christ, but to our persons: and they were neuer offered of Christ vntounto God as merits and satisfactions, because he gaue nothing but himselfe, and the things which appertained vntounto 30his owne person. Thirdly, in that Christ giues himselfe, we must take, and receiue him with hungering hearts. Nay he is to suffer violence of vsus, and the violent are to take him to themselues. Lastly, in that he giues himselfe to vsus, we againe must giuegive our bodies and soules vntounto him in way of thankefulnes, 35and dedicate all that we hauehave or can doe to the good of men. The creatures at our tables present vsus with their bodies: and so must we present our bodies, and soules to God.

The first ende of this giuing is, that Christ might be a sacrifice, and ransome for sinne. The knowledge of this point is of p. 15great vse. First, it workes louelove in vsus, on this manner. We must in minde and meditation come to the crosse of Christ. VponUpon the crosse we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sinnes of his enemies, his endles louelove: and the consideration of this louelove will 5mooue vsus to louelove him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sacrifice of himselfe, must breede in vsus 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 10gaue himselfe to redeeme vsus from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Lastly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal. 32. 1. And 15in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the iudgement of God: and if at any time they sinne, they must recouer themselues and remember that they hauehave an Advocate with the father Iesus Christ the iust. 1. Ioh. 2. 1.

And whereas Paul saith, that Christ gaue himselfe for our sinnes, he teacheth that eueryevery man must applie this gift and sacrifice of Christ to himselfe. This applying is done by faith: and the right manner of application is this. We must turne to Christ, and in turning by faith applie: and when we applie 25Christ by faith, we must withall turne. Faith goeth before conuersion in order of nature, yet in the order of teaching, and practise, they are both together. They which vse to applie Christ and his benefits vntounto themselues, and yet will not turne themselues to Christ, misapplie, and presume: because the 30right apprehension of Christ, is in the exercises of inuocation, and repentance.

The second ende, for which Christ gaue himselfe, is that he might take vsus out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at 35the wickednes of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prooue what is the Rom. ….goodwill of God and doe it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be p. 16in heauen. Reuel. 13. 6. the beast out of the sea perfequutes them that dwell in heauen, that is, such as dwell on earth and for affection hauehave their conuersation in heauen. And seeing this must be so, we must not louelove the world, but louelove the comming of Christ, and eueryevery day prepare our selues against the 5day of death, that we may enter into our owne home.

And whereas Paul calls this world an euill world, he doth it to signifie that there is nothing in men but sinne, till they be regenerate, yea that ciuill vertues, and ciuill life, that are excellent in the eyes of men, are no better then sinnes before God. 10It is the errour of the Papists, that men may thinke and doe some thing that is morally good without grace.

The cause that mooued Christ to giuegive himselfe, is the will of God. Hence it appeares that God giues Christ to no man for his foreseene faith, or works. For there is no higher cause 15of the will of God. The foreknowledge of things that may come to passe, goes before will, but the foreknowledge of things that shall come to passe, and therefore the foreknowledge of faith, and works, followes the will of God. Because things that shall come to passe are first decreed, and then foreseene.

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 Sonne and holy Ghost 25are 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 vntounto vsus not only as a creator, but as a father: secōdly, to inioyne 30vsus to acknowledge him to be our father in Christ: and consequently to carrie our selues as dutifull children to him in all subiection and obedience. They which doe not this, know not the intent of the Gospel: and if they know it, in deede they denie it.

The conclusion annexed to the salutation (To whome be glorie for euer) teacheth vsus so oft as we remember the worke of our redemption by Christ, so oft must we giuegive praise & thāks to God; yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption. And all our praise and p. 17thankes to God, must proceede from the serious affection of the heart, signified by the word, Amen: that is, so be it.

6. Imaruell that you are so soone remooued away to another Gospell, 5from him that hath called you in the grace of Christ.

7. Which is not another Gospel: 10but that some trouble you, and intende to ouerthrowe the Gospell of Christ.

Here beginnes the second part of the Epistle, in which he giues instruction to the Galatians. And it hath two parts: one concernes doctrine, the other manners. The first part touching 20doctrine, beginnes in this sixt verse, and continues to the 13. verse of the 5. chapter. The summe of it is a reproofe of the Galatians for reuolting from the Gospell: and it is disposed in this syllogisme.

If I be immediately called of God to teach, and my doctrine be 25true, ye ought not to hauehave reuolted from my doctrine.

But I was called immediately of God to teach, and my doctrine is true. Therefore ye should not hauehave reuolted from my doctrine.

The proposition is not expressed: because it was needelesse. The minor is handled, through the whole Epistle. The Conclusion 30is in the 6. and 7. verses, the meaning whereof I will briefely deliuer. So soone] that is, presently after my departure. remooued] carried away by the perswasions of false teachers, to another Gospel.] to another doctrine of saluation, which in the speech and opinion of the false teachers, is another manner of Gospel, 35more sufficient and more excellent, then that which Paul hath deliuered. From him] that is, from me beeing an Apostle, who hauehave called you by preaching the Gospell of Christ. In the grace] that is, hauehave called you freely, without any desert of yours, to be partakers of the fauour of God in Christ. Which is not another] which pretended Gospell of the false Apostles, is not indeed another gospell from that of Paul, because there is but one; but it is an inuention of the brame of man. But there be some] that is, but I plainely perceiue the cause of your reuolt, that some trouble you, and seeke to ouerthrowe the Gospell 5of Christ.

In these words, two points are to be considered. The first is, the manner which Paul vseth in reproouing the Galatians. He tenders their good, and saluation, and seeks by all meanes their recouerie. And therefore in his reproofe he doth two things. 10First, he reprooues them with meekenesse, and tendernesse of heart, following his owne rule, Gal. 6. 1. for he might iustly hauehave said, ye may be ashamed, that ye are remooued to another Gospell, but he saith onelyonly, I maruell, that is, I was well perswaded of you, and I hoped for better things, but I am deceiued, & 15I wonder at it. Secondly, he frames his reproofe with great warinesse, & circumspection: for he saith not, ye of your selues doe remooue to another Gospell, but ye are remooued: and thus he blames them but in part, and laies the principall blame on others. Againe, he saith not, ye were remooued, but in the time 20present, ye are remooued, that is, ye are in the acte of Reuolting, and hauehave not as yet altogither reuolted. And hereby he puts them in minde, that although they be in a fault, yet there is nothing done, which may not easily be vndone. According to his example, we are in all Reproofes, to shewe louelove, and to keepe 25louelove: to shewe louelove to the partie reprooued, and to frame our reproofe, so as we may keepe his louelove.

The second point is the fault reprooued, 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 demā ded, what kind of Reuolt this was? I answer, there be two kinds 30of reuolt, particular and generall. Particular, when men professe the name of Christ, and yet depart from the faith, in some principall points thereof. Of this kinde was the Apostacie of the tenne tribes, and such is the Apostacie of the Romane Church. 35A generall reuolt is, when men wholly forsake the faith & name of Christ. Thus doe the Iewes, and Turkes at this day. Againe, a reuolte is sometime of weakenesse, and humane frailtie, and sometime of obstinacie. Nowe the reuolt of the Galatians was onelyonly particular in the point of iustification, and of p. 19weakenesse, and not of obstinacie: 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 soone: from whome, or what? from the doctrine of Paul, & consequently the grace of Christ. To what? to another Gospell. By meanes of whome? but some trouble you, &c.

Touching the time, it was short, They were soone carried away. This shewes the lightnesse and inconstancie of mans nature, specially in matter of religion. While Moses tarried in the mount, Aaron and the people set vp a golden calfe, and departed from God. Osea saith, The righteousnesse of the Israelites, 10was like the morning dewe, which the rising, of the sunne consumeth, chap. 6. 4. Iohn was a burning light, & the Iewes reioyced in this light: that is well; but marke what is added: for an houre or moment. Iohn. 5. 35. They which cried Osanna to the sonne of Dauid, shortly after cried, Crucifie him, crucifie him. 15The crosse and persecution, will make men call the Gospell in question, if not forsake it. Luk. 8. 13. The multitude of people among vsus are like waxe, and are fit to take the stampe, and impression of any religion: and it is the law of the land that makes the most imbrace the Gospell, & not conscience. That we may 20constantly perseuere in the profession of the true faith, both in life, and death, first we must receiue the Gospell simply for it selfe, because it is the Gospell of Christ, and not for any other by-respect. Secondly, we must be mortified, and renewed in the spirit of our mindes, and suffer no by-corners in our hearts, 25where secret vnbeleefe, secret hypocrisie, and spirituall pride may lurke, and lie hid from the eies of men. Heb. 3. 12. Thirdly, we must not onelyonly be hearers of the word, but also doers of it, in the principall duties to be practised, of faith, conuersion, and newe obedience.

To come to the second point: when Paul saith, the Galatians were remooued from him that called them, that is, himselfe; he shewes Christian modestie: because speaking things praiseworthie of himselfe, he speaks in the third person: from him that hath called, &c. The like he doeth, 2. Cor. 12. I knowe a man taken 35vp into the third heauen: that is, himselfe. And Iohn saith, the disciple that leaned on the breast of Christ, whome Christ loued, asked whome he meant. Ioh. 13. 23. After this practise, we are to giuegive praise to God, and to his instruments, but neither to praise nor p. 20dispraise our selues. This is Christian ciuilitie to be ioyned with our faith.

Secondly, when he saith, who hath called you in the grace of Christ, we learne, that the scope of the Gospel is to bring men to the grace of Christ. To this very ende God hath vouchsafed 5vsus in England the Gospel more then fourtie yeares. And therefore our words, and deedes, and liues, should be seasoned with grace, and sauour of it: and shew forth the grace of God. Secondly, we owe vntounto God great thankfulnes, and we can neuer be sufficiently thankefull for this benefit, that God calls 10vsus to his grace. But it is otherwise: the sunne 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 remooued not onelyonly from the doctrine of Paul, but also from the grace of God. And the reason 15is, because they ioyned the workes of the law with Christ and his grace in the cause of their iustification, and saluation. Here it must be obserued, that they which make an vnion of grace, and workes, in the cause of iustification, are separated from the grace of God. Grace admits no partner, or fellow. 20Grace must be freely giuen eueryevery way, or it is no way grace. Hence it followes, that the present Church of Rome is departed from the grace of God, because it makes a concurrence of grace, and workes, in the iustification of a sinner before God: and we may not make any reconciliation with that Church in 25religion: because it is become an enemie of the grace of God.

The third point is, To what thing the Galatians reuolt? to another Gospel, that is, to a better gospel, then that which Paul taught, compounded of Christ and the workes of the law. And this forged gospel the false apostles taught, and the Galatians 30quickly receiued. Here we see the curious nicenes and daintines of mans nature, that cannot be content with the good things of God, vnlesse they be framed to our minds: and if they please vsus for a while, they doe not please vsus long, but we must hauehave new things. Our first parents not content with their first 35estate, must needes be as God. Nadab and Abihu offer sacrifice to God, but the fire must be of their owne appointment. Lev. 10. 1.Lev 10:1King Achas will offer sacrifice to God, but the altar must 2. Reg. 16. 11.2 Kgs 16:11be like the altar at Damascus. False-teachers beside the doctrine of the Apostles, had profound learning of their p. 21Rev. 2. 24.Rev 2:24owne. The Iewes beside the written law of Moses, must hauehave their Cabala, containing, as they supposed, more mysticall and excellent doctrine. The Papists beside the written word, set vnwritten Tradition which they make equall with the Scripture. We that professe the Gospel, are not altogether free from this fault. We like, that Christ should be preached: but sermons are 5not in common reputation learned, neither doe they greatly please the most, vnlesse they be garnished with skill of arts, tongues, and varietie of reading: this curiousnes and discontentment the Lord condemnes, when he forbids plowing with Deut. 22. 9.Deut 22:9the oxe, and the asse, and the wearing of garments of linsi-wolsie. 10And it is the worst kind of discontment, that is, in things pertaining to saluation. It is called by Paul, the itching of the care, 2. Tim. 4. 5.2 Tim 4:5and it is incident to them that follow their owne lusts. The remedie of this sinne, is to learne the first lesson that is to be lear 15ned of them that are to be good schollers in the schoole of Christ: and that is to feele our pouertie, and in what extreame neede we stand of the death and passion of Christ: and withall to hunger, & thirst after Christ, as the bread, and water of life. Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid, 20Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson, and not the braine, and tongue alone: then shall men beginne to sauour the things of God, and discerne of things that differ, and put a difference betwene grace, and workes, mans word and Gods word, and for the working 25of our saluation, esteeme of mans workes, and mans word, as offols that are cast to dogges.

Paul addes, which is not another Gospel, that is, though it be an other gospel in the reputation of false teachers, yet indeede it is not an other, but is a subuersion of the Gospel of Christ. Hēce 30I gather, that there is but one Gospel, one in number and no more. For there is but one way of saluation by Christ, whereby all the Elect are saued, 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 bodie, & blood of Christ, which then was not. Answer. The bodie, and 35blood of Christ, though then it was not subsisting in the world, yet was it then present to all beleeuers, two waies: first, by diuine acceptation: because God did accept the incarnation and passion of Christ to come, as if it had beene accomplished. Secondly, p. 22it was present to them by meanes of their faith, which is a subsistance of things that are not seene; and consequently it makes them present to the beleeuing heart.

Againe, hence it appeares, to be a falshood, that EueryEvery man may be saued in his owne religion, so be it, he hold there is a 5God, and that he is a rewarder of them that come vntounto 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 wisdome could not know God in his wisdome, and for this cause he ordained the preaching of the 10word to saue men, 1. Cor. 1. 21. And though he that comes to God must beleeue that he is, and that he is a rewarder of them that come to him: yet not eueryevery one that beleeues generally that there is a God, and that he is a rewarder of them that come to him, comes to God: for this the deuills beleeue.

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 onelyonly because they make diuisions, but because they trouble their consciences setled in the gospel of Christ. It may be alleadged, that there be sundrie good 20things which trouble the conscience, as the preaching of the law, the censure of excommunication, the authoritie of the magistrate in compelling Recusants to the congregation. I answer, these things indeede trouble the consciences of men, but they are euill consciences: and the ende of this trouble is that they 25may 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 downe a note, whereby false, and erroneous doctrines, may be discerned: namely, that they serue onelyonly to trouble, and disquiet 30the good conscience. And by this we see the Romane religion to be corrupt and vnsound: for a great part of it tends this way. Iustification by workes is a yoke that none could euer beare. Act. 15. The vowe of single life is as a snare, or as the noose in the halter to strangle the soule. 1. Cor. 7. 34. So is 35the doctrine which teacheth that men after their conuersion, must still remaine in suspence of their saluation: and that pardon of sinne, is necessarily annexed to confession in the eare, & to satisfaction for the temporall punishment of sinne in this life, or in purgatory.

p. 23On the contrary, the Gospell of Christ (as here it appeares) troubles not the good conscience, but it brings peace and perfect ioy. Iohn. 15. 11. Rom. 15. 4. And the reason is plaine: for it ministers a perfect remedy for eueryevery sinne, and comfort sufficient for eueryevery distresse. And this is a note whereby the 5gospell is discerned from all other doctrines, whatsoeuer.

The second crime where with the false-apostles are charged, is, that they ouerthrow the gospell of Christ: the reason of this charge must be considered. They did not teach a doctrine flat contrary to the Gospell of Christ: but they maintained it 10in word, and put an addition to it of their owne out of the law, namely instification, and saluation, by the workes thereof. And by reason of this addition, Paul giues the sentence that they peruer…, and turne vpside downe the Gospell of Christ. VponUpon this ground it appeares that the Popish religion is a flat subuersion 15of the Gospell of Christ, because it ioynes iustification by workes, with free iustification by Christ. The excuse, that the works that iustify, are workes of grace, and not of nature, will not serue the turne. For if Christ by his grace make workes to iustifie, then is he not onelyonly a sauiour, but also an instrument 20to make vsus sauiours of our selues: he beeing the first, and principall sauiour, and we subordinate sauiours, vntounto him. But if Christ hauehave a partner in the worke of iustification, and saluation, he i… no perfect Christ.

8. But though we, or an angell 25from heauen, preach vntounto you otherwise, then that which we hauehave preached vntounto you, let him be accursed.

9 As we said before, so say I now againe: if any man preach vntounto you 35otherwise then ye hauehave receiued, let him be accursed.

p. 24An obiection might be made against the former conclusion, thus: But the most excellent among the Apostles, Iames, Peter, Iohn (by your leaue) teach an other gospel then that which Paul had preached. To this obiection he makes answer in this verse negatiuely, that whosoeuer teacheth another Gospell is accursed, whatsoeuer he be. In this answer three things are to be 5considered: a sinne, the punishment thereof, and a supposition seruing to amplifie the sinne.

The sinne is to preach in the cause of our iustification, any other thing beside that or diuers to that which Paul taught the Galatians, though it be not contrarie. Thus much the very 10foreign.words import: and the same wordes are againe vsed in the next verse. And Paul bids Timothie, auoid them that teach otherwise, that is, any diuers doctrine as necessarie to saluation, beside that which he taught. 1. Tim. 6. 3. And the reason of this sinne, is: because God hath giuen this commandement, We may not depart 15from his word, to the right hand or to the left; neither may we adde thereto, or take therfrom. Iosu. 1. v. 7. 8. Deut. 4. & 12. Before I gather any doctrine hence, this ground is to be laid downe, that Paul preached all the counsell of God, Act. 20. 27. And that which he preached, beeing necessarie to saluation, he 20wrote, or some other of the Apostles. Ioh. 20. 31. This beeing graunted (which is a certen trueth) two maine conclusions followe. One, that the Scriptures alone by themselues, without any other word, are aboundantly sufficient to saluation, whether we regard doctrines of faith, or manners. For he that deliuers any 25doctrine out of them, and beside them, as necessarie to be beleeued, is accursed.

The second conclusion, is, that vnwritten Traditions, if they be tendered to vsus, as a part of Gods word, and as necessarie to saluation, they are abominations, because they are doctrines beside 30the Gospell that Paul preached. And the Romane religion goes to the ground: because it is founded on Tradition out of, and beside the written word. Learned Papists, to helpe themselues, make a double answer. One is, that they are accursed which preach otherwise then Paul preached, and not they 35which preach otherwise then he writ. But it is false which they say, for that which he preached, he writte. Augustine hauing relation to the text in hand saith, that he is accursed which preacheth any thing ooPraeter quam Contra Petilian. l. 3 c. 6.beside that which we hauehave receiued in the legall and p. 25Euangelicall scriptures. Againe, he saith, that he must ooNon aliud quid amp…us?not teach Debono viduitatis. c. 1.any more, 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 5deliuered if they be diuerse, and not contrary. As the Gospell of Iohn, and the Apocalyps, were written after this epistle to the Galatians, which are diuers to it, though not contrarie: the like they say of the canons of councells: and that Paul, Rom. 16. 18. put [foreign] beside, for contrarie. I answer thus: The 10proposition (foreign) translated beside or otherwise, signifieth thus much properly: and we are not to depart from the proper signification of the words, vnlesse we be forced by the text. And the place in the Romans in his proper and full sense, must be turned thus: Obserue the authors of effences, besides the doctrine 15which ye hauehave learned. And Pauls minde, is, that they should be obserued, that teach any other diuers, or distinct doctrine, though it be not directly contrarie. The Gospell of Iohn and the Apocalyps, written afterward, propound not any diuers doctrine, pertaining to the saluation of the soule, but one and 20the same in substance, with that which Paul wrote. The Canons of Councels, are traditions touching order and comelinesse, & they prescribe not any thing, as necessarie to iustification, and saluation. Againe, the Embassadour that speakes any thing beside his commission, is as well in fault, as he that speakes the cō trarie: 25though 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 giuen to the Church, the power of building, and it hath 4. degrees, Admonition, Suspencion from the 30Sacraments, Excommunication, Anathema. And this last is a censure or iudgement of the Church, whereby it pronounceth a man seuered from Christ, and adiuged to eternall perdition, Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed, that stands subiect to this censure. The second part is, who are to be 35accursed? Answer. Hainous offendours, and desperate persons, of whose amendment, there is no hope. And therefore this iudg▪ ment is seldome pronounced vponupon any. We finde but one example in the newe Testament: Paul accursed Alexander the Copper-smith, 2. Tim. 4. 14. And the Church afterward accursed p. 26Iulian the Emperour. Other examples we finde not any.

The third point, howe the Church should accurse any man, and in what order? Answer. In this action, there be foure iudgements. The first is Gods, which is giuen in heauen, whereby he doeth accurse obstinate and notorious offendours. The second iudgement, pertaines to the Church vponupon earth, which pronounceth 5them accursed, whome god accurseth. It may be said, howe comes the Church to knowe the iudgement of God, whereby he accurseth? Answer. The word sets downe the condition of them, that are accursed; and experience, and obseruation 10findes out the persons, to whome these conditions are incident. The third iudgement is giuen in heauen, whereby God ratifies and approoues the iudgement of the Church, according to that, whatsoeuer ye binde on earth, shall be bound in heauen. The last iudgement, pertaines to eueryevery priuate person, who holds 15him in execration, whome God hath accursed, and the Church hath pronounced so to be. If he heare 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 vnderstood.

Hence we we are taught, to be carefull in preseruing the puritie of the Gospell: because the corrupters thereof, are to be accursed as the damned spirits. Hence againe it appeareth, that the Church in accursing, doth but exercise a Ministerie, which is, to publish and testifie, who are accursed of God. Lastly, 25hence we learne, that priuate persons must seldome vse cursing: because God must first accurse, and the Church publish the sentence of God; before we may with good conscience vtter the same. They therefore, which in a rage accurse themselues, & others, deale wickedly. We are called ordinarily to blessing, & 30not 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 hauehave taught you: neither I nor they must be beleeued, but be accursed. Againe, put the 35case, that an angell from heauen should come and preach, otherwise then Paul preached to the Galatians, who must be beleeued? Paul, or the Angel? the answer is, not the Angell, but Paul: and the angel must be accursed. And the reason is, because Paul in preaching and writing, did represent the authoritie p. 27of God, and God puts his owne authoritie into the word which he vttered: and he was assisted by the extraordinarie, immediate, and infallible assistance of Gods spirit. From this supposition, sundrie things may be learned. The first, that the word preached and written by Paul, is as certen, as if it had bin written by God himselfe, immediately. It may be obiected, that 5Paul saith, 1. Cor. 7. 12. To the remnant, I speake, not the Lord. I answer, Paul saith, I, not the Lord, not because he was deceiued in his aduise, for he spake by the spirit of God, c. 7. v. 40. but because he gaue counsell in a case of marriage, whereof the Lord had made no expresse lawe. The meaning then is this, I speake 10by collection from the lawe of God, and not the Lord, by any particular and expresse lawe.

Secondly it appeares hence, that the articles of faith, or the doctrine of the Gospell, is in excellencie and authoritie, aboue all men and angeis. And hence it followes, that the Church and 15Councels, cannot authorize the word of God, in the minde & conscience of any man. For the inferiour, and dependent authoritie, addes nothing to that which is the principall, and superior authoritie. Therefore, the opinion of the Papist is false, that we cannot knowe the scripture to be the word of God, but by the 20testimony of the Church: as though the letter of a Prince, could not be knowne to be so, without the testimonie of the subiects. The principall authoritie is sufficient in it selfe, to authorize it selfe, without externall testimonie.

Thirdly, since the daies of the Apostles, sundrie doctrines 25hauehave bin receiued and beleeued, touching intercession of Saints, praier to the dead, and for the dead, Purgatorie, and such like: and these doctrines hauehave bin confirmed by sundrie revelations. And here we learne, what to iudge both of the doctrines, and of the reuelations; namely, that they are accursed: because 30the doctrines are beside the written word, and the reuelations tend to ratifie and confirme them.

Lastly, hence we learne, what to thinke of the writings of Papists, and Schoolemen, whereof some are called, Seraphicall, cherubicall, or Angelicall doctors. They broch, and maintaine sundrie 35things, beside that which the Apostles preached, & wrote; as iustification by workes, and a mixture of the lawe and the Gospell: they giuegive too little to grace, and too much to mans will. In this regard, Paul hath giuen the sentence, that they are p. 28accursed. For this cause, students of diuinitie, are warily to read them with praier, that they be not led into temptation, and they are to vse them onelyonly in the last place. And they are greatly to be blamed, that preferre them almost aboue all writers: they shewe that they hauehave little louelove of the Gospell in their hearts.

9 As we said before, so say I now againe: if any man preach vntounto you otherwise then ye hauehave receiued, let 10him be accursed.

In these words Paul repeates againe that which he said before: and the repetition is not in vaine, but for three weightie causes; the first is, to signifie that he had spoken not rashly, but 15aduisedly, whatsoeuer he had said before: the second is, that the point deliuered, is an infallible truth of God: the third is, to put the Galatians and vsus in minde, that we are to obserue and remember that which he hath said, as the foundation of our religion, namely, that the doctrine of the Apostles is the onelyonly infallible 20truth of God, against which we may not listen to Fathers, Councels, or to the very Angels of God. If this had bin remembred and obserued, the Gospel had continued in his puritie after the daies of the Apostles.

In this verse one thing is to be obserued. Before Paul saide, 25they are accursed which teach otherwise then he had taught: here he saith, they are accursed which teach otherwise then the Galatians had receiued. Whereby it appeares, that as Paul preached the Gospel of Christ, so the Galatians receiued it. And they receiued it, first in that they, had care to know it, secondly 30in that they gaue the assent of faith vntounto 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 35not accordingly receiued. Many hauehave no care to know it: and they which know it, giuegive not vntounto it the assent of faith, but onelyonly hold it in opinion. And this is the cause that there is so small fruit of the Gospel. This sinne will at length hauehave his punishment. The places that are not seasoned by the waters of p. 29the Sanctuarie, are turned to saltpits. Ezech. 47. v. 11.

10 For now whether preach I men or God? or seeke I to please men? for if I should yet please men I 5were not the seruant of Christ.

The interrogations in this place, doe I preach? and, doe I please? are in stead of earnest negations: I doe not preach, I doe 10not please. And when he saith, doe I now preach men, or God? his meaning is this: Heretofore I hauehave preached the Traditions of men, but now beeing an Apostle, I preach not the doctrine of men, but of God. And when he saith, doe I seeke to please, men? his meaning is this; I doe not make this the scope of my mini 15sterie, to frame, and temper my doctrine so, as it may be sutable 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 containes a double reason of his former speach, 20and of the repitition 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 seruant of God: but I am the seruant of 25God: therefore I seeke not to please men, but, if neede shal be, I will denounce curses against them.

Here first we see the proper matter of the Ministerie, 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 30modestie, and humilitie, without ostentation, with reuerence, and with a consideration of the maiestie of God whose the doctrine is which they vtter, that. God may be glorified. 1. Pet. 4. 11.

Secondly, the hearers in hearing are to know that they hauehave 35to deale with God: and that they are to receiue 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 contemne the ministerie of the word, and others are not touched and mooued in hearing.

p. 30Againe, here is set downe the right manner of dispensing the word, which must not be for the pleasing of men, but of God. Hence it appeares, that Ministers of the Gospel, must not be men-plea…, nor applie, and fashion their doctrine to the affections, humours, and dispositions of men, but keepe a 5good conscience, and doe their office. The Lord tells Ieremie he must not turne to the people, but the people must turne to him, Ierem. 15. 19. Thus God shal be with them, and they shal bring forth much fruit.

And the people must know it to be a good thing for them, 10not to be pleased alwaies by their Ministers. The ministerie of the word must be as a sacrificing knife, to kill and mortifie the old Adam in vsus, that we may liue vntounto God. A sicke man must not alwaies hauehave his minde, but he must often be crossed, and restrained of his desire: and so must we that are sicke in our 15soules in respect of our sinnes. It is a fault therefore of men that desire to be pleased, & to hauehave matters smoothed ouer of their teachers. This is Dauids balme, which he wisheth may neuer be wanting to his head. Psal. 141. 5.

The ende of this verse sets downe a memorable sentence, 20That if we seeke to please men, we cannot be the seruants of God. Hence I gather, that our nature is full of rebellion, and enmitie against God; because they which please men, cannot please God. Againe, here is set downe what is the hurt that comes by pride, and ambition. It keepes men that they cannot 25be the seruants of Christ. Ye beleeue not (saith Christ) because ye seeke glorie one of another. Ioh. 5. 44. Ambition so fills the minde with vanitie, and the heart with worldly desires, that it cannot thinke, or desire to please God. Wherefore he that would be a faithfull Minister of the Gospel, must denie the pride of his 30heart, and be emptied of ambition, and set himselfe wholly to seeke the glorie of God in his calling. And generally, he that would be a faithfull seruant of Christ, must set God before him as a Iudge, and consider that he hath to deale with God: and he must turne his minde, and senses from the world, and all things 35therein, to God: and seeke aboue all things to approoue his thoughts, desires, affections, and all his doings vntounto him.

Lastly, the profession of the seruant of God, is here to be obserued in the example of Paul, who saith, Doe I now preach men? and, doe I yet please men? as if he had said, I hauehave done p. 31thus and thus, I hauehave preached the Traditions of man heretofore, and I hauehave pleased man in persequnting the Church of God: but I doe not so still, neither will I. And he that can say the like with good conscience, I hauehave sinned thus and thus heretofore, but now I doe not, neither will I sinne as I hauehave done, is indeede the seruant of God.

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

The meaning is this: that it may the better appeare that I hauehave iustly accursed them which teach any other Gospel, and iustly reprooued you for receiuing it: I giuegive you to vnderstand, that the Gospel which I preached was not after man, that is, not deuised by man, or preached of me by mans authoritie, but 15it was from God, and preached by the authoritie of God. And this sense appeares by v. 10, and 12.

In these words is laid downe the reason of the conclusion, or the assumption of the principall argument, which was on this manner: If I be called to teach, and that immediatly of God, 20and my doctrine be true, then ye ought not to hauehave reuolted from the Gospel which I preached: but I was called to teach immediatly of God, and my doctrine is true. The first part of this assumption is here set downe, and handled to the ende of the second chapter: and the conclusion (as we hauehave heard) was 25set downe in the premises.

Hence two maine points of doctrine that are of great consequent, may be gathered. The first is this: It is a thing most necessarie, that men should be assured and certified that the 30doctrine of the Gospel, and the Scripture, is not of man, but of God. This is the first thing which Paul stands vponupon in this Epistle. It may be demanded, how this assurance may be obtained. I answer thus. For the setling of our consciences, that Scripture is the word of God, there be two testimonies. One is the Euidence of Gods spirit, imprinted and expressed in the 35Scriptures: and this is an excellencie of the word of God aboue all words, and writings of men, and Angels: and containes 13. points. The first, is the puritie of the law of Moses, whereas the lawes of men, hauehave their imperfections. The second i… p. 32that the Scripture setteth downe the true cause of all miserie, namely sinne, and the perfect remedie, namely the death of Christ. The third is, the Antiquitie of Scripture, in that it fets downe an historie from the beginning of the world. The 4. is, prophecies of things in sundrie bookes of Scripture, which 5none could possibly foretell but God. The 5. is, the confirmation of the doctrine of the Prophets and Apostles by miracles, that is, works done aboue, and contrarie to the strength of nature, which none can doe but God. The 6. is, the consent of all the scripture with themselues, whereas the writings of men, are 10often at iarre with themselues. The 7. is, the confession of enemies; as namely, of heretickes, who in oppugning of scriptures, alleadge scriptures, and thereby confesse the trueth thereof. The 8. is, an vnspeakable detestation, that Sathan and all wicked men beare to the doctrine of scripture. The 9. is, the protection and preseruation of it, from the beginning to this houre, by a 15speciall prouidence of God. The 10. is, the constant confession of Martyrs, that hauehave shedde their blood for the Gospell of Christ. The 11. is, that fearefull punishments and iudgements hauehave befallen them, that hauehave oppugned the word of God. 20The 12. is, holinesse of them that professe the Gospell. The last is, the effect and operation of the word: for it is an instrument of God, in the right vse whereof, we receiue the testimonie of the spirit, of our adoption, and are conuerted vntounto God. And yet neuerthelesse, the word which conuerteth, is contrarie to the wicked nature of man.

The second testimonie is, from the Prophets and Apostles, who were Embassadours of God, extraordinarily to represent his authoritie vntounto his Church, and the pen-men of the holy Ghost, to set downe the true and proper word of God. And the Apostles aboue the rest, were eie-witnesses, and eare-witnesses, 30of the sayings, and doings of Christ: and in that they were guided by the infallible assistance of the spirit, both in preaching, and writing: their Testimonie touching the things which they wrote: must needes be authenticall. If it be said, that counterfeit writings, may be published to the world, vnderunder 35the name of the Apostles. I answer, if they were in the daies of the Apostles, they, by their authoritie cut them off: and therefore Paul saith, If any teach otherwise, let him be accursed. And they prouided, that no counterfeits should be foisted vnderunder p. 33their names, after their departure. And hereupon Iohn, the last of the Apostles, concludes the new Testament with this clause, If any man shall adde vntounto these things, God shall adde vntounto him the plagues that are written in this booke, Reu. 22. 18. If any demand, of what value is the testimonie of the Church. I answer, consider the Church distinct; from the Apostles, and then the testimonie 5thereof, is farre inferiour to the Apostolicall testification, concerning the word of God. For the Church is to be ruled, by the testimonie of the Apostles, in the written word: and the sentence of the Church, is not alwaies, and altogether certen, nor ioyned with that euidence of the spirit, wherewith eueryevery 10testimonie Apostolicall is accompanied.

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

This doctrine touching the certentie of the word, is of great vse. For when the minde and conscience, by meanes of the double testimonie before mentioned, plainely apprehends it, there is foundation laid of the feare of God, and of iustifying faith: & 20before we be assured that the scripture is the word of God, it is not possible, that we should conceiue, and hold a faith in the promises of God. And the want of this certentie in many, is an open gappe to heresie, apostacie, Atheisme, and all iniquitie. Secondly, by this it appeares, that the Church of Rome erreth 25grossely, in teaching that we cannot knowe the scripture to be the word of God, without the testimonie of the Church, in these latter times, and that without it, we could hauehave no certentie of religion; whereas the testimonie of the spirit, or the euidence thereof in scripture, with the testimonie of the Apostles, 30will doe the deede sufficiently, though the Church should be silent.

The second maine point is, That it is necessarie, that men should be assured in their consciences, that the calling, and authoritie of their teachers, is of God. It may be demanded, howe 35we in these daies should be assured hereof. I answer thus: a diuers consideration must be had, of the first Ministers of the Gospel, and of their successors. Touching the first Ministers and planters of the Gospel, within these 80. yeares. We must p. 34consider, that a calling is of two sorts: Ordinarie, and Extraordinarie. Ordinarie is, when God calls by the voices, and consent of men, following the laws of his word. Extraordinarie is, when God calls otherwise. And this he doth 3. waies, first, by immediate voice. Thus God called Abraham and Moses, and thus 5were the Apostles called. The second is, by the message of a creature. Thus Aaron and the tribe of Leui was called by Moses: Elizeus, by Elias: Philip was called by an angel to baptize the Eunuch, Act. 8. 26. The third is, by instinct. Thus Philip a deacon preached in Samaria, Act. 8. 14. Thus the men of Cyprus, 10and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but priuate persons, Act. 11. 19, 20. Of this kind was the calling of the first preachers of the Gospel. It may be obiected, that they did not confirme their callings and doctrine by miracles, which they 15should hauehave done, if their callings had beene extraordinarie. I answer: they preached no new doctrine, but the old & auntient doctrine of the Prophets and Apostles, which they had heretofore confirmed by miracles. Now old doctrine needes no newe miracles, but new doctrine, such as are the Popes decrees & decretals. 20Againe, it may be alleadged, that men may falsly pretend extraordinarie calling. I answer, if three rules be obserued they cannot. The first is, that extraordinarie neuer takes place, but when there is no roome for ordinarie. The second, that they which plead a calling extraordinarily, must be tried by the 25word, both for doctrine and life: for this is an infallible way to discouer false teachers, Math. 7. 22. Deut. 13. 1. 5. Iohns authoritie is said to be from heauen, because his baptisme, that is, his doctrine, was so. Luk. 20. 2. The third is, that extraordinarie teachers in these last daies, after they hauehave brought men to receiue 30the Gospel, are to be ordained as other ordinarie ministers after the laws of gods word. For they are not extraordinarie in respect of their doctrine, which is the doctrine of the word, nor in respect of their office or function, in which regard they are Pastors & teachers, and not Apostles or Euangelists: but their callings 35are extraordinarie, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These 3. rules, as caueats obserued, we may easily perceiue who are called extraordinarily, who not: and they are all fully verified in the first preachers of the Gospell.

p. 35Thirdly, it is obiected, that they which are lawfully called, are ordained by them, whose auncetours hauehave bene successiuely ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine joyntly together: and this was in the Primitiue Church. The second is, of persons alone, and this may be among infidels, and heretikes. The third is, of 5doctrine alone. And thus our Ministers succeede the Apostles. And this is sufficient. For this Rule must be remembred, that the Power of the keyes, that is, of order and iurisdiction, is tied by God and annexed in the new Testament to doctrine. If in Turkie, or America, or els where, the Gospel should be receiued 10of men, by the counsell and perswasion of priuate persons, they shall not neede to send into Europe for consecrated Ministers, but they hauehave power to choose their owne Ministers from within themselues: because where God giues the word, he giues the power also.

Touching the Successours of the first preachers, their calling was altogether ordinarie, and they were ordained of their predecessours. It is obiected, that their callings are corrupt. I answer thus. All actions Ecclesiasticall, that tende to binding 20or loosing, appertaine properly to the person of Christ, and men are but ministers, and instruments thereof. And therefore to call men to the ministerie and dispensation of the Gospel, belongs to Christ, who alone giueth the power, the will, the deede. And the Church can doe no more but testifie, publish, and declare whome God calleth, by Examination of parties 25for life and doctrine, by Election, and by ordination. This is for substance all that the Church can doe: and all this is allowed, and prescribed by the lawes of this Church, and land. And therefore our callings for their substance are diuine, whatsoeuer defects there be otherwise.

This assurance that our callings are of God, is of great vse. It makes the Minister to make a conscience of his dutie: it is his comfort in trouble. Isa. 49. 2. 2. Cor. 2. 15. And to the hearers it is a meanes of great reuerence, and obedience.

12 For neither receiued I it of 35man, neither was I taught it, but by the reuelation of Iesus Christ.

p. 36The meaning is this. Paul here saith, he receiued not the Gospel of man: because he receiued not the office to teach and preach the Gospel from any meere man. For here he speakes of himselfe as he was an Apostle: and then an Apostle properly is said to receiue the Gospel, when he receiues not onelyonly to 5know and beleeue it, but also to preach it. And he addes 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 feete of Gamaliel. The last words [but by the reuelation of Iesus Christ] carrie this sense; but I learned and receiued it of 10Christ, who taught me by reuelation. Further, Reuelation is twofold, one ordinarie, the other extraordinarie. Ordinarie is, when Christ teacheth men by the word preached, and by his spirit. In this sense the holy Ghost is called the spirit of reuelation, Eph. 1. 17. Extraordinarie is, with the word preached, and 15that foure waies. First, by voice. Thus God taught Adam and the Patriarkes. The second, by dreames, when things reuealed were represented to the minde in sleepe. The third is vision, when things reuealed are represented to the outward senses of men beeing awake. The fourth is instinct, when God teacheth 20by inward motion and inspiration. Thus did God vsually teach the Prophets. 2. Pet. 1. 21. Now the reuelation which Paul had, was not ordinarie, but extraordinarie, 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 25or in heauen, because Paul heard his voice, & saw him visibly. I answer, he was not on earth, but in heauen: 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 heauen: for otherwise the opening of 30the heauens had bin a needles thing.

These wordes then are a confirmation of the former verse, on this manner. The authoritie whereby I teach, and the doctrine which I teach, I first receiued and learned it, not of man, but immediatly of Christ: therefore the Gospel which I preach 35is not humane, but diuine, and preached not by humane, but by diuine authoritie.

In the scope and sense of the words, many points of doctrine are contained. The first, that Christ is the great Prophet and Doctour of the Church, Math. 17. 6. Heare him. and 23. 8. One p. 37is your Doctour, namely Christ. And he is called the great shepheard of the sheepe, Hebr. 13. 20. His office is in three things. The first is, to manifest and reueale the will of the father touching the redemption of mankind, Ioh. 1. 18. & 8. 26. This he hath done from the beginning of the world (the father neuer speaking and appearing immediately but in the baptisme and 5transfiguration of Christ) and this he doth to Paul in this place. The second is, to institute the Ministerie of the word, and to call and send Ministers. As my father sent me, so send I you, Ioh. 20. 21. He it is that giues some to be Pastours, some to be teachers, Eph. 4. 11. And thus appoints Paul to be an Apostle. The 10third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He openeth the vnderstandings of his Disciples that they may vnderstand the Scriptures, Luk. 24. 45. Thus here he inlightneth and teacheth Paul.

Furthermore, it must be obserued, that this office of teaching, is inseparably annexed to the person of Christ, and is by him accordingly exequuted euen after his ascension, as appeares in the conuersion of Paul. And therefore Isai saith, they shall be all taught of God, Isa. 54. 13. As for the Ministers of the 20Gospel, they in teaching are no more but instrumēts of Christ to vtter and pronounce the word to the eare: this is all they can doe. Therefore Paul saith, he that plants or waters is not any thing, but God that giueth the increase. The teacher then properly in the ministerie of the new Testament to the very ende of 25the world, is Christ himselfe. This must teach vsus reuerence in hearing Gods word, and care with diligence in keeping of it. Hebr. 2. 1, 2, 3, &c. Secondly this teacheth vsus, that they which imbrace not the Gospel among vsus, are contemners of Christ, and shall indure eternall condemnation. Ioh. 3. 18. & Hebr. 12. 3025. Thirdly, if we want vnderstanding, we must pray to Christ for it; and because we hauehave so excellent a teacher, we must pray vntounto him that he would giuegive vntounto vsus hearing eares, that is, hearts tractable, and obedient to his word, that we may be fitte disciples for so worthie a master.

The second is, that there be two waies whereby Christ teacheth those that are to be teachers. One is immediate reuelation; the other, is ordinarie instruction in schooles by the means and ministerie of man. The like saith Amos, I was neither Prophet, p. 38nor sonne of a Prophet, but the Lord sent me to prophecie 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 hauehave first learned themselues. 2. Tim. 3. 14. Abide in the things which thou hast learned. Christ taught, that which he heard of the father; 5the Apostles that which they heard of Christ: ordinarie ministers that which they hauehave learned of the Apostles. This is the right Tradition: and if it be obserued without addition or detraction, the Gospel shall remaine in his integritie. Here our 10Auncetours are greatly to be blamed, who hauehave not contented themselues with that which they hauehave learned of the Apostles, but hauehave deliuered things of their owne which they were neuer taught. Hence sprang vnwritten traditions, and the corruption of religion. Againe, such are here to be blamed, that 15take vponupon them to be teachers of the Gospel, and were neuer taught by reuelation, or by any ordinarie way. Thirdly, priuate persons are much more to be blamed, that broch and deliuer such doctrines, and opinions, as they themselues neuer learned by any ministery. For teachers themselues must first learne, 20and then teach.

The fourth point is, that they which are to be teachers are first to be taught, and that by men, where reuelation is wanting. This kind of teaching is the foundation of the schoole of the Prophets, and it hath bin from the beginning. The Patriarkes till Moses were Prophets in their families, & they taught 25not onelyonly their families in generall, but also their first borne, that they might succeede as Prophets after them. There were 48. cities of the Leuites dispersed through all the tribes, where not onelyonly the people were taught, but also schooles erected that they might be taught, which were to be Priests and Leuites, 30Num. 37. One citie among the rest is called Cireath sephar, Iosu. 15. 15. that is, the citie of bookes, or as we say, the Vniversitie. Samuel a yong man was sent to the Tabernacle in Shilo, to be taught, and trained vp of Eli the Priest. Samuel when 35he was iudge of Israel erected Colledges of Prophets, and ruled them himselfe. 1. Sam. 10. In the decaied estate of the ten tribes, Elias and Elizeus set vp schooles of the Prophets in Bethel, Carmel, &c. and the yong students were called the sonnes of the Prophets. 2. king. 2. 3. Christ himselfe beside the sermons p. 39made to the people, trained vp and taught himselfe, his 12. Apostles, and his 70. disciples. Paul commaunds Timothie to teach that which he had learned, to such as shal be fit to teach others, 2. Tim. 2. 2. Furthermore, this teaching is of great vse. For it serues to maintaine the true interpretation of scripture, the puritie of doctrine: and it is a meanes to continue the ministerie to 5the ende of the world. The meanest arte or trade that is, is not learned without great teaching: then much more teaching is required in diuinitie, which is the arte of all arts. The true interpretation of scripture, and the right cutting of the word, is a matter of great difficultie, and a matter (whatsoeuer men think) 10of the greatest learning in the world. Therefore it is necessarie, that teachers should first be taught, and learne aright the Gospel of Christ. Eleauen hundred yeares 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 15Sentences of Peter Lumbard. Hence ignorance, superstition, & idolatrie come headlong into the world. Seeing then the teaching of them that are to be teachers, is of such antiquitie, and vse, all men are to be exhorted, to put to their helping hands, that this thing may goe forward. Princes are to maintaine it, by their 20bountifulnesse, and authoritie, as they hauehave done, and doe still: and that which they doe, they must doe it more. Parents must dedicate the fittest of their children to the seruice of God, in the ministerie, and not to vse it in the last place for a shift, as they doe. For commonly, the eldest must be the heire, the next the 25lawyer, the youngest the diuine. Students must louelove and affect this calling aboue all other. 1. Cor. 14. 1. Lastly, all men must make praier, that God would prosper and blesse all Schooles of learning, where this kind of teaching is in vse.

Here againe it appeares, that Christ is God, and more then a 30meere man, because he is opposed to man: and that Paul receiued authoritie, and the keies of the kingdome of heauen, immediately of Christ, as well as Peter.

13. For ye hauehave heard of my conuersation, 35in time past, howe that I persecuted the Church of God extreamely, p. 40and wasted it.

14. And profitted in the Iewish religion, aboue many of my companions, of mine owne nation, and was 5much more zealous of the Traditions of my fathers.

In the former verse, the Apostle set downe, that he learned the Gospel, not of man, but of Iesus Christ, immediately. This in the next place, he goes about to prooue at large. His reason is framed thus. If I learned the Gospell of any man, I learned it either before, or after my conuersion: but I learned it neither 15before, nor after my conuersion of any man. The first part of his reason is here confirmed thus: before my calling and conuersion, I professed Iudaisme, and I liued accordingly, persecuting the Church, and suppressing the Gospel of Christ, and profiting in my religion aboue many others: therefore I was 20not then fit to heare and learne the Gospell of Christ of any man. This argument he further confirmes, by the testimonie of the Galatians thus: That this was my conuersation in Iudaisme, ye are witnesses: for ye hauehave heretofore heard as much.

In the example of Paul, two points are generally to be considered. 25The first, that the distinction of man and man, ariseth not of the will, or naturall disposition of man, but of the grace and merciemercy of God. For Paul an Elect vessell for nature and disposition, before his conuersion, is as wicked as any other. And he saith, Rom. 9. 11. that the difference betweene man and man 30before God, is not in him that willeth, nor in him that runneth, but in God that sheweth merciemercy. Therefore it is a Pelagian errour, to thinke that men, doing that which they can, doe by nature occasion God to giuegive them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of 35his wicked life past. And hence I gather that this Apostle, and consequently the rest, writ the scriptures of the new Testament by the instinct of Gods spirit, and not by humane pollicie, which (no doubt) would hauehave mooued them to hauehave couered p. 41and concealed their owne faults, and not to hauehave blazed their owne shame to the world. And therefore the bookes of scripture, are not bookes of pollicie (as Atheists suppose) to keepe men in awe, but they are the very word of God. Againe, the end of this plaine confessiō is, that Paul might thereby cōfirme, 5and iustifie, his owne calling, to the office of an Apostle. This serues to giuegive a checke to such persons, as vse to sit and rehearse their wicked liues past, in boasting and reioycing manner.

In Pauls example there be two things to be considered, his profession before his calling, and his conuersation. His profession 10was Iudaisme: and this hindred him from imbracing the gospell. It may here be demanded, what Iudaisme, or the Iewish religion is? Answer. In the daies of Christ, and the Apostles, there were three speciall sects among the Apostles, Esseis, Sadduceis, and Pharises. And the Pharises were the principall, and 15their doctrine was commonly imbraced of the Iewes. And therefore by Iudaisme (as I take it) Phariseisme is here meant. Nowe the principall doctrines of the Pharises were these. I. They held, that there was one God, and that this God was the father, without any distinction of persons: for when Christ 20mentioned the distinction of the father, and the sonne, they would not acknowledge it, Iohn 8. 19. II. They acknowledged in the Messias but one nature: for when it was asked thē, howe Christ beeing the sonne of Dauid, should neuerthelesse be his Lord; they could not answer. Math. 22. III. They 25held, that the kingdome of the Messias, was an earthly kingdome: and with this opinion, the Disciples of Christ were tain …ed. IV. They held, that the keeping of the morall lawe, stood in externall obedience, as appeares by the speeches of Christ, reforming their errours, Math. 5. 6. 7. chap. V. They maintained 30a naturall freedome of the will, in the obseruing of the law, Luk. 18. Lord I thanke thee (saith the Pharisie) I doe thus & thus. VI. They held a iustification by the workes of the lawe, without the obedience of the Messias. Rom. 9. 3. VII. Beside the written word and law of Moses, they had many vnwritten traditions, 35which they obserued precisely: and the obseruation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principall. It may further be demaunded, how the Iewes could hold such hereticall, & damnable opinions, and yet be the people of God? Answer. They p. 42had for their parts forsaken God: but God had not forsaken them, because the Temple was yet standing, and the sacrifices with the outward worship, yet remained among them. In this regard, they were still a reputed people of God. Againe, they are called a people of God, not of the bigger, but of the better 5part: and the better part was a small remnant of them, that truely feared God, and beleeued in the Messias. Of which sort, were Ioseph, Marie, Zacharie, Elizabeth, Simeon, Anna, Ioseph of Arimathia, Nicodemus. Againe, it may be demanded, howe the Iewes beeing such a people of God, should fall away to so dā nable 10a religion. Answer. They neither loued, nor obeyed the doctrine of Moses, and the Prophets: and therefore God in iudgment left them to the blindenesse of their owne mindes, and the hardnesse of their own hearts. Isai. 6. The like may be our case. If we louelove and obey not the Gospel, more then we hauehave done, 15our religion may ende in ignorance, superstition, and prophanenesse, as theirs hath done.

The second thing in Pauls example, is his conuersation, whereby he liued and conuersed according to his religion. The like should be in vsus. For the profession of the faith, and godly 20conuersation are to goe together. Phil. 1. 27. Faith in the hart is a light, and workes are the shining of this light. Math. 5. 16. Christ hath redeemed them that beleeue from their vaine conuersation. 1. Pet. 1. 18. Heere many of vsus doe amisse, disioyning faith, and good life. And this fault is the greater, because 25it is an occasion to our aduersaries to mislike, and reiect our religion.

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

Persequution properly is the afflicting of the people of god 30for their faith and religion. In this we are not to follow Paul, but to doe the contrary, that is, by all meanes to seeke the good of the church. After Gods glory immediatly, we are to seeke the comming, and aduancement of the kingdome of God. Now this kingdome, is a certen estate and condition of men, 35whereby they stand subiect to the word and spirit of God. And this subiection to God, and Christ, is the propertie of them that be members of the church of God. All, both rich, and poore, conferred something (according to their abilitie) to the building of the Temple, which figured the church of God. p. 43The fault of our times is, that we build our selues, and our worldly estates, and little respect the common good of the church.

In the persequution of the church by Paul, two pointes are to be considered, the manner, and measure, or accomplishment. 5The manner is, that he persequuted the church extreamely or aboue measure. That which Paul did in his religiō, we must doe in ours. The good things, that we are to doe, we must doe them with all our might. Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God, and we must doe it with 10all diligence. Prou. 4. 24. It is our duty to seeke gods kingdome, and we must take it with violence. To enter into life is our duty, and we must striue to enter. To pray is our duty, and we must wrastle in praier, Rom. 15. 30. Iosias turnes to God with all his harte. The law requires, that we should louelove God, with all the 15powers of body and soule, and with all the strengh of all the powers. In earthly things we must moderate our thoughtes & cares, but spirituall duties must be performed with all our might.

The accomplishment of persequution, is, that Paul wasted 20the church, and made hauocke of it. Here I consider 2. points, what is wasted? & who is the waster? For the first, it is the church. Here 2. questiōs may be demāded, the firist is, how the church can be wasted? Answer. In respect of the inward estate thereof, which standes in election, faith, iustification, glorification, it 25cannot be wasted. In respect of his outward estate, it may be wasted, that is in respect of mens bodies, and in regard of the publike assemblies, and the exercises of religion. The second question is, why God suffers his enemies to wast his owne church? Answer. Iudgement beginnes in Gods house: and his 30iudgements sometime are very sharpe, whether they be inflicted for triall or correction of sinnes past, or for the preuenting of sinnes to come. As in the bodie, sometime there is no hope of life, except armes, and legges be cut off: euen so is it in the church. Hence it appeares that there shall be a last iudgement, 35and that there is a life euerlasting in heauen: because the wicked man florisheth in this world, and the godly are often oppressed.

The waster of the church is Paul. By whome we learne that sinne, where it takes place, giues a man no rest till it hath p. 44brought him to a height of wickednes. Hatred hauing entred into Caines heart, leaues him not, till it hauehave caused him to imbrue his hands in his brothers bloud. Coueteousnes makes Iudas at length to betray his master, and hange himselfe. Blind zeale makes Paul not only to persequute, but also to wast the 5church. Therefore it is good to auoide the first beginnings, yea the very occasion of sinne.

The second part, and point in Pauls conuersion, is, that he profittes in his religion. Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your heauenly 10father is perfect: that is, indeuour to come to perfection. Math. 5. 48.Matt 5:48All the faith we hauehave or can obtaine is little enough in the time of temptation. Iob that said in his affliction, though the Lord kill mee I will still trust in him, saith also that God wrot bitter things Iob. 13. 15. v. 26.Job 13:15against him and made him to possesse the sinnes of his youth. It is a 15token that a man is dead in his sinnes, when he doth not growe, or increase in good things. 1. Pet. 2. 2. In this regard great is the fault of our daies, for many are wearie of the gospell, many stand at a staie without profiting; many goe backward. The cause is this. Commonly men liue as it were without 20the lawe: and thinke it sufficient, if they doe not grossely offend: not considering that the lawe of God, is a lawe to our thoughtes, and affections, and all the circumstances of our actions. That we may hereafter make good proceedings in our religion, we must remember 3. caueats. One, that we must 25indeuour to see, and feele in our selues the smalenes of our faith, repentance, feare of God &c. And the great masse of corruptions that is in vsus. Thus with the beggar, we shall be alwaies peecing, and mending our garment. The second, that as trauellers, we must forget things past, and goe on to doe more 30good. Psal, 3. 14. The third, that we must set before vsus the crowne of eternall glorie & seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11.

In Pauls profiting, two things must be considered, the measure, and the thing in which he profited. The measure in that he profited aboue many others. Hence we learne that in matters 35of religion there should be an holy Emulation, and contention, among vsus: and our fault is that we contend, who shall hauehave the most riches, and honour, or goe in the finest apparell, and striue not to goe one beyond another in good things. Againe, p. 45Pauls modestie must here be obserued. 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 equalls for time: and he saith not more then all the world, but more then they of his owne nation. This modestie of his, must be learned of vsus, for it is the ornament of our faith: and therefore must be ioyned with 5our faith.

The matter or the thing in which Paul profited, is that he was aboundantly zealous for the traditions of the fathers. Here I consider three points. I. What zeale is? Answ. It is a certen feruencie of spirit, arising of a mixture of louelove, and anger, causing 10men earnestly to maintaine the worship of God, and all things pertaining thereto, and moouing them to griefe, and anger, when God is any way dishonoured. II. For what is Paul zealous? Answer. For the outward obseruation of the law, and withall, for Pharisicall vnwritten Traditions: which therefore he cals 15the Traditions of his fathers. III. What is the fault of his zeale? (for he condemnes it in himselfe) Answer. He had the zeale of God, but not according to knowledge. For his zeale was against the word, in that it tended to maintaine vnwritten Traditions, 20and iustification by the workes of the lawe, out of Christ, Rom. 10. 2.

Hence we learne sundrie things (For that which Paul did in his religion, are we to doe in the profession of the Gospell.) First, we are to addict and set our selues earnestly, to maintaine the trueth, and the practise of the Gospel. Christ was euen consumed 25with the zeale of Gods house. Ioh. 2. The angell of the Church of Laodicea is blamed, because he is neither hotte, nor cold. Rev. 3. He is accursed of God, that doeth the worke of God negligently, Ierem. 48. Secondly, we are to be angrie in our 30selues, and grieued, when God is dishonoured, and his word disobeyed. When the Israelites worshipped the golden calfe, Moses in holy anger, brust the tables of stone. Dauid wept, and Paul was humbled for the sinnes of other men. Psal. 119. 136. 2. Cor. 12. 21. Thirdly, we are here taught, not to giuegive libertie to the best of our naturall affections, as to zeale; but to mortifie 35them, and to rule them by the word, Numb. 15. 39. otherwise they will cause vsus to runne out of order, like wild beasts, as here we see in Paul. Lastly, let it be obserued, that Paul here condemnes zeale, for the maintenance of vnwritten Traditions. p. 46And let the Papists consider this.

15. But when it pleased God (which had seperated me from my mothers wombe, and called me by 5his grace.)

16. To reueale his sonne in me (or to me) that I should preach him among 10the Gentiles, immediately I communicated not with flesh and blood.

17. Neither came I to Hierusalem, to them which were Apostles 20before me, but I went into Arabia, and turned againe to Damascus.

Paul before prooued, that he learned not the Gospell of any 25man before his conuersion: here he further prooues, that he learned it of no man after his conuersion. And the substance of his reason, is this, because immediately vponupon his conuersion, he conferred with no man; but went, and preached in Arabia, and Damascus.

In the words I consider foure things. First, the causes of Pauls conuersion. And here he sets down three degrees of causes, depending one vponupon another. The first is, the good pleasure of God, whereby he doth whatsoeuer he will, in heauen, & earth, in these words [when it pleased.] The second, is, his seperation 35from the wombe: which is an acte of Gods counsell, whereby he sets men apart to be members of Christ, and to be his seruants, in this, or that office. This separation is said to be from the wombe; not because it began then, for it was appointed by God before all times, euen from eternitie, as all his counsels are. But p. 47the H. Ghost hereby signifies, that all our goodnesse, and all our dexteritie, to this, or that office, is meerely from God: because we are sanctified, dedicated, and set apart in the Counsell of God, from all eternitie, and therefore from the wombe, or from our first conception, and beginning. The third cause is, vocation by grace; the accomplishment of both the former, in 5the time which God hath appointed. The second thing is, the manner of forme of Pauls vocation, in these words [to reueale his sonne to me.] The third is, the end of his vocation, to preach Christ among the Gentiles. The last is, his obedience to the calling of God: in the 16. and 17. verses.

To begin with the efficient causes of Pauls conuersion: here we see the order and dependance of causes, in the conuersion, and saluation of eueryevery sinner. The beginning of our saluation, is, in the good pleasure of God: then followes separation, or election to eternall life: then vocation by the word and spirit: 15then obedience to the calling of god, & after obedience, euerlasting life. This order Paul here sets down, and the consideratiō of it, is of great vse. Hence it appeares to be a doctrine erronious, which beginnes our saluation, in the preuision of mans 20faith, and good workes. For in Paul order, workes hauehave the last place. And it must be Gods pleasure, that man shall doe a good worke, before he can doe it. And if seperation to eternall life, should be according to faith, or workes, then we should make seperation of our selues, as well as God. And vocation is 25not for workes, but that we might doe good workes. Eph. 1. 4. Secondly, by this order it appeares, that the saluation of them that beleeue, is more sure, then the whole frame of heauen, and earth: because it is founded in the vocation of God, which is without repentance, in the counsell of seperation, and in the 30pleasure of God. Thirdly, by obseruing well this order, we may attaine to the assurance of our election. For if thou hast beene called, and hast in trueth answered to the calling of God, by obedience, thou maist assure thy selfe, of thy seperation from the womb, to euerlasting life, because this order is (as it were) a golden 35chaine, in which, all the linkes are inseperably vnited. Lastly the consideration of this order, serues to mortifie the pride, & arrogancie of our hearts, in that it ascribes all to God: and nothing to man, in the cause of saluation. Read Ezech. 16. 63.

Againe by the consideration of these 3. causes, we gather p. 48that God hath determined what he will doe with eueryevery man, and that he hath in his eternall counsell assigned eueryevery man his office and condition of life. For there is in God a pleasure whereby he may doe with eueryevery man what he will. And by his eternall counsell, he seperates eueryevery man from the very wombe 5to one calling, or other: and accordingly he calles them in time by giuing giftes, and will, to doe that, for which they were appointed. And this I vnderstand of all lawfull callings, in the familie, church, or common wealth. Thus Christ was called from the wombe, and set apart to be a mediatour. Isai. 47. 1. 10and Iohn. 6. 27. Ieremie to be a prophet Ierem. 1. 5. Christ is said to giuegive Apostles, Prophets, Pastors teachers. Eph. 4. 11. God sent Ioseph vntounto Egipt to be the gouernour thereof, and a releeuer of Iacobs familie. Gen. 45. In this regard the Medes and Persians are said to be the sanctified ones of God Isai. 13. 3. 15and the men of his counsell, Isa. 46. 11.

The vse. Hence we are all taught, to walke in our callings with diligence, and good conscience. Because they are assigned vsus of God. Hence we are taught to yeeld obedience to our rulers & teachers: because they that are our rulers and teachers, 20were seperated from the wombe to be so, and that by God himselfe, without the will of man. Hence we may gather assurance of Gods protection, and assistance in our callings: for in that he hath appointed vsus our callings, he will also defend vsus in them. 2. Cor. 3. 46. Isay. 49. 2. Hence we may learne patience, 25and contentation in all the miseries, and troubles of our callings, for in what calling soeuer thou art, thou wast ordained to it by God from thy mothers wombe. Thinke on this. Hēce we learne thankfulnes to god, because our calings, giftes, and the exequution of our callings, is wholy of God: and this 30Paul signifies, when he saith that our seperation to our offices, and callings, was from our first conception. Hence we learne to depend on Gods prouidence for the time to come. For if he prouided our callings, when we were not, he will much more aide, and blesse vsus in them now while we hauehave a beeing. Read. 35Psalme. 22. 8. 9. Poore parents that cannot leaue landes, and liuings to their children after their decease, let them comfort themselues in this; that there children are from their mothers wombe, seperated to some good office, and condition of life, by the wisdome of God: and that a good office, or calling is p. 49better then land and liuing.

Thirdly, it appeares hence that the time of all euentes, is determined in the counsell of God. For God determines with himselfe the time in which he will call, and conuert Paul. By this we are taught, in our praiers not to limit God to any time for the accōplishment of our requests: for the disposition 5of time is his, and that is to be left to his wisdome. Againe in our afflictions and temptations we may not make hast, for helpe and deliuerance before the time, but waite the leasure of God, who hath decreede the time of deliuerance. He that beleeues makes no hast. Isai. 28. 16. Habacuk must waite because 10the vision is for a time appointed. Hab. 2. 1. Dauids eyes and strength failed in waiting on God. Psal. 69. 3. Daniel waites on God. 70. yeares, and then praies for deliuerance out of captiuitie, the time beeing expired. This serues to discouer the wickednes of them, that beeing in any kind of miserie, cannot 15staie the leasure of God till he deliuer them by good meanes, but they will hauehave present remedie, though it be from the deuill: and if helpe cannot be had when they desire, they presently make away themselues.

The second point is, the Forme of the calling, or conuersion 20of Paul in these wordes [to reuele his sonne in me] that is, to teach me the doctrine of the redemption of mankind by the sonne Iesus Christ. Here I consider, to whome reuelation is made, and how?

For the first, reuelation of the sonne is made to cruell, and 25persequuting Paul, a desperate sinner. Hence eueryevery 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 remembred, that all desperate offenders, shall not finde merciemercy; 30vnlesse they be great in their repentance as God is great in mercy. For Gods mercy hath a double effect in vsus, one is, remission of sinne, by the imputaton of the merit of Christ: the other, the mortification of originall sinne, by his efficacie. And these two be inseperable, as we see in Paul, on whome God shewed 35great merciemercy, whose repentance also was notable. As the woman Iohn. 7. had many sinnes forgiuen her, so shee loued much. v. 47. By this we see the great, and common abuse of the mercy of God. Men eueryevery where presume vponupon the greatnes of gods p. 50merciemercy, and they make Christ a packe-horse, lading him with their burdens, and there is little or no amendment of life.

The manner that God vsed in reuealing the sonne to Paul, stands in two things: Preparation and Instruction.

Preparation is a worke of God, whereby he humbled Paul, subdued the pride, and stubbernenesse of his heart, and made 5him tractable, and teachable. This humiliation is outward, or inward. The outward, was partly by lightening from heauen, that cast him to the earth, and made him blinde: and partly by a voice reproouing him: Saul, Saul, why persecutest thou me? The 10inward humiliation, was in a sight, and horrour for his sinnes. The sinnes that God reuealed to him, are these: the first was, an height of wickednesse, that in persecuting the Church, he made warre euen against God himselfe. Secondly, God made manifest vntounto him the meaning of the tenth commandement, and, 15that secret lust without consent of will, was sinne. Rom. 7. 7. And thus the lawe killed him, that was aliue, in his owne opinion, when he was a Pharise.

The instruction whereby God taught the same to Paul, hath two parts. The first is, the call of God, whereby he inuites Paul 20to become a member of the sonne of God. And this he did, first, by propounding vntounto him the commandement of the Gospel, which is to repent and beleeue in Christ. Secondly, by offering to him the promise of remission of sinnes, and life euerlasting, when he beleeued. The second part of instruction, is a reall and 25liuely teaching, when God made Paul in his heart to answer the calling, according to that, Psalme. 27. v. 5. When thou saidst, seeke ye my face, mine heart answered, I will seeke thy face, O Lord. And in Zacharie, 13. 9. He shall say, it is my people, and they shall say, the Lord is our God. This is a spirituall Eccho, that is made in the heart. The sound of Gods word, goes through the world, and 30the hearts of men, which be as Rocks and stones, make answer. And this worke of God, that makes man yeild to the calling of God, is in scripture, a kind of diuine teaching: thus the father is said to teach the sonne, by drawing, Ioh. 6. 44. And God is said to teach vsus his waies, when he guids vsus by his spirit in the land of 35righteousnesse, Psal. 143. That this reall, and heauenly kind of teaching, may take place, God by his grace, puts a kind of softnesse into the heart, whereby it is made subiect, and obedient to the word. And it hath two parts. One is an acknowledgement p. 51by faith, that the sonne is our redeemer. The second is, regeneration, which is the putting off the old man, and the putting on of the newe: which to doe, by the vertue of Christ, is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul, by preparing him, and making him teachable, by propoū ding the doctrine of saluation to him, and by causing him inwardly 5to beleeue it, and to obey it. And thus we see the manner of the calling, and conuersion of Paul.

For the better cleering of this doctrine, fiue questions are to be answered. The first is, what was the preuenting grace in the conuersion of Paul? Answer. Schoolemen, and Papists generally 10teach, 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 vncapable of any good desire, or purpose, till it be regenerate. The trueth is this: that the preuenting grace, in the first conuersion, is the grace of regeneration, and secondly, the inspiration 15of good desires, and motions. When Christ preuents Lazarus, that he may reuiue againe, he first puts a soule into him, and then he calls vntounto him, and saith, Come forth, Lazarus, because he was dead: in like manner, we are dead in sinne, and therefore regeneration (which is the soule of our soules) must 20be put into vsus, before any inspiration of heauenly motions can take place. Yet after we are once borne anew, good motions and desires put into our hearts, may be the preuenting grace, for the doing of sundrie good workers.

The second question is, whether the will of Paul, were an agent, 25or cause, in the effecting of his first conuersion? Answer. No: scripture makes two sorts of conuersion: one Passiue, when man is conuerted by god. In this, man is but a subiect, to receiue the impression of grace, and no agent at all. For in the creating, setting, or imprinting of righteousnesse, and holinesse in the 30heart, Will can doe nothing. The second conuersion, is Actiue, whereby man beeing conuerted by God, doth further turne & conuert himselfe to God, in all his thoughts, wordes, and deeds. This conuersion is not onelyonly of grace, nor onelyonly of will; but partly of grace, and partly of will: yet so as grace is the principall 35agent, and will but the instrument of grace. For beeing first turned by grace, we then can mooue, and turne our selues. And thus there is a cooperation of mans will, with Gods grace. And Austen said truely, He that made thee without thee, doeth not p. 52Term 25 de verbi, Apest.saue thee without thee.

The third question is, whether God did offer any violence, to Pauls minde and will, in his conuersion. Ansvver. There is a double violence, or Coaction. One, which doth abolish all consent of will; and this he vsed not. The other, draws 5out a consent from the will, by causing it of an vnwilling 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 drawne, Ioh. 6. 45.

The fourth question is, wherein standes the efficacie of the 10preuenting grace, whereby Paul was effectually conuerted? Answ. The Councell of Trent, and sundrie Papists, incline to this opinion, to thinke that it stands in the euent, in that the will of man applies it selfe to the grace which God offereth. But then the efficacie of grace must be from mans will: and then 15man hath something, whereof to boast, and he is to thanke himselfe for the grace of God. Other Papists place the efficacie of grace, in the congruitie, or aptnesse of motions, or heauenly perswasiōs, presented to the mind of the mā that is to be cōuerted. But this opinion also, is deuoid of trueth. For there is no 20efficacie in any motions, or perswasions, till there be a change, and newe creation of the will. The true answer is this. Outward meanes are effectuall, because they are ioyned with the inward operation of the spirit. Inward grace is effectuall: because God addes to the first grace, the second grace. For hauing giuen the 25power to beleeue, and repent, he giues also the will and the deede: and then faith and repentance must needs followe. And herein stands the efficacie of the first grace, that God addes vntounto it, and workes the will and the deede, Phil. 2. 13.

The last question is, whether it was in the power of Pauls 30will, to resist the calling, or the grace of God? Answ. The will for his condition is apt to resist grace: neuer the lesse, if we consider the efficacie of Gods grace, and the will of God, he could not resist the calling of God. EueryEvery one that hath heard and learned of the father, comes to Christ, Ioh. 6. 45. Gods will determines 35and limits the will of man: and mans will is an instrument to effect the will of god: It may be here demanded; howe the efficacie of grace, may stand with the libertie of mans will; if it hauehave not libertie, to accept or refuse the grace of God? Ans. Libertie and freedome of will in God, is perfect libertie: nowe p. 53God cannot will either good or euill, but onelyonly that which is good. And mans will, the neerer it comes to this will of God, the greater libertie hath it. Therefore to wil that onelyonly which is good, so it be freely without compulsion, is true libertie, to be able to will that which is euill, and to resist the calling of God, is not libertie, but impotencie. And he that can onelyonly will that 5which is good, doth more freely will good, and hath more libertie, then he that can will either good or euill.

The vse. Ministers of the Gospell must learne Christ as Paul learned him. They may not content themselues with that teaching which they find in schooles, but they must proceede 10further to a reall learning of Christ: and that is to beleeue in the sonne of God, to die to their sinnes by the vertue of his death, and to liue to God by the vertue of his life. This is a reall & liuely learning of Christ. They that must conuert others, it is meete they should be effectually conuerted. Iohn must 15first eate the booke and then prophecy. Reuel. 10. 9. And they that would be first Ministers of the Gospell, must first themselues eate the booke of God And this booke is indeede eaten, when they are not only in their mindes inlightned, but their hartes are mortified and brought in subiection to the worde of 20Christ. Vnlesse Christ be thus learned spiritually and really, diuines shall speake of the word of God, as men speake of riddles, and as Preists in former time said their mattens, when they hardly knewe what they saide. Againe students in eueryevery faculty, are with Paul to learne Christ, and that as he learned 25him. Such persons desire and louelove good learning: nowe this is the best learning of all, to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning. The knowledge of the remission of our sinnes is the learning 30of Dauid that great prophet. For this title he giues to the 32. Psalme, The vnderstanding of Dauid. Lastly all men are on this reall manner with Paul to learne the same. For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vsus doe the good things which we hauehave seene in him. Philip. 4, 9, Hoc vrge.

The third point is the end of Paules conuersion in these wordes [that he might preach him among the gentiles.] Here I consider what he must preach, namely the sonne Christ: and to whome I namely among the nations. Againe of the p. 54preaching of Christ, I consider two thinges: the first is, why Christ must be preached rather then Moses? Answer, there be two causes. One is, because Christ is the substance or subiect matter of the whole Bible. For the summe of the scriptures may be thus gathered together. The sonne of God made man, and working our redemption, is the sauiour of mankind: but 5Iesus the sonne of Marie is the sonne of God made man, working our redemption: therefore Iesus the sonne of Marie is the sauiour of mankind. The maior is the summe of the old testament: the minor is the summe of the new: and the conclusion is the scope of both. The second cause is. The law is the ministerie 10of death: and the Gospell (which is the doctrine of saluation by the sonne) is the instrument of God to beginne and to confirme all graces of God in vsus that are necssarie to our saluation. Therefore the doctrine principally to be preached is the Gospell, and not the lawe.

Secondly it may be demanded, what it is to preach Christ? Answer: it is a great worke, and it containes 4. ministeriall actions. The first, generally to teach the doctrine of the incarnation of Christ and of his three offices, his kingly office, his propheticall 20office, and his priesthood with the exequution therof. The second, to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits. The third is to certifie and to reuele to eueryevery hearer, that it is the will of God to saue him by Christ in particular, so be it he will receiue Christ. For when the Gospell is preached, God thereby 25signifies vntounto vsus, that his will is to giuegive vsus life euerlasting 1. Ioh. 5. 11. The last is to certifie and to reueale to eueryevery particular hearer, that he is to apply Christ with his benefits to himselfe in particular, and that effectually by his faith, that a change and conuersion may followe both in hart and life. 1. Ioh. 3. 23. 30And thus when these things are rightly performed, Christ is preached. Hence it appeares that to learne Christ, is not only to know him generally, but also effectually to apply him to our selues by our faith, that there may be a change and renouation of the whole man. They which learne Christ, must thus 35learne him, els can they not be saued.

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. p. 55The second, because at the death of Christ the deuision which was betweene the Iewes and gentiles was quite abolished. Eph. 2. 13. Here I obserue the difference betweene Apostles, and ordinary Ministers. Their charge is a sett, and particular congregation; whereas the charge of an Apostle is the whole 5world.

The 4. and last point is the obedience of Paul to the calling of God, in that he went and preached the Gospell. Here a question may be demaunded: whether Paul performed his obedience, by vertue of the grace which he had formerly receiued 10without the helpe of new and speciall grace, or noe? Answer. noe. His obedience proceedes from the first grace, helped or excited, by speciall grace. In the regenerate, that hauehave power to doe good, God workes the will, and the deede, in eueryevery good worke. Phil. 2. 13. And it is a certaine truth: we 15doe not that which we are able to doe, vnlesse God make vsus doe it, as he made vsus able to doe it. Therefore to the dooing of eueryevery new acte, there is new, and speciall grace required.

In Pauls obedience, I consider 3. points. 1. When he obeyed? Immediatly. How? without deliberation or consultation. 20when? In Arabia and Damascus.

For the first, in that he obeied God in going to preach im mediatly, we learne how we are to answer and obey the calling of God, that calles to amendment, and newnesse of life: namely in all hast, without deferring of time. Hebr. 3. 8. To 25daie if ye will heare his voice, harden not your hartes: and v. 13. exhort one another while it is called to day. Psal 119. 60. I made hast and did not delaie to keepe thy commandements. And there be good reasons, why we should no longer deferre our conuersi on to God. The ende of our life is vncerten: and looke as death 30leaues vsus, so shall the last iudgement find vsus. Secondly, when we delay our repentance, we add sinne to sinne, and so treasure vp wrath against the day of wrath. Rom. 2. Thirdly, when we deferre to obey and turne to God, we growe to perfection in sinne: and sinne beeing perfected bringes forth death. I am. 1. 14. 35Lastlie, late repentance is seldome, or neuer, true repentance. For when men are dying, their sinnes forsake them, and they doe not commonly forsake their sinnes. God hath called vsus in England more then 40. yeares together, and yet many of vsus hauehave not listned to the call of God but deferred to obey: let p. 56vsus now presently amend, and turne to God: least if we still deferre the time of our repentance, Gods iudgements come forth in hast vponupon vsus.

The manner of his obedience is, that Paul did not communicate with men: that is, conferre, and consult with them, touching his doctrine, and calling. And this he amplifies by a comparison 5thus: He did not consult with any man, no not the Apostles of Hierusalem. And he addes a reason of his doing: because they were but flesh and blood, in respect of God: and indeede it is vnmeete to consult with men, touching the matters of God.

Hence I gather, that Gods word, whether preached or written, doth not depend on the authoritie of any man, no not on the authoritie of the Apostles themselues; it is sufficient to authorize it selfe. Christ receiues not the testimonie of man, Iohn. 5. 34. And it is an errour, to thinke that the Church doth authorize the word, and religion, in the consciences of men. For the 15Church it selfe 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 vsed at any time, touching the holding, or 20not holding of our religion. He that will followe Christ, may not put his hand to the plough, and then looke backe againe to his friends, to see what they will say, Luke, 9: 61. He that would be wise, must denie his owne wisdome, and become a foole, 1. Cor. 3. 18. The three children would not consult, touching the 25worshipping of the image, but said: be it knowne to thee, O king, that we will not worship thy gods, Dan. 3. When the iudge gaue Cyprian the martyr leaue to deliberate a while; whether he would denie his religion: he answered, that in diuine matters deliberation is not to be vsed. By this I gather, that the Schoolemen 30hauehave done euill, which hauehave turned all diuinitie into Questions, and hauehave made of the articles of our faith, a questionarie diuinitie. Secondly, by this we are taught, that in the day of triall, we may not consult of the change of religion: but we must be resolute, and tread vnderunder foote the perswasions of flesh and 35blood.

Thirdly our obedience to God must be without consultation. We must first trie what is the will of God, and then absolutely put it in exequution, leauing the issue to God. Abram is called of god to forsake his countrie & kindred. Gen. 12. he derectly p. 57then giues attendance to the commandement, and goes as it were blind fold, he knowes not whither. God promised him a childe in his old age, he beleeues God without any reasoning, or disputing the case with himselfe, too or fro: Rom 4. 20. But the common manner is, (though we knowe the will of 5God) to dispute the case, and to consult with our friends, and to practise according to carnall counsell. Eue listens to the counsell of Satan, and neglects Gods commandement. Saul beeing forbidden to offer Sacrifice in Gilgal, till Samuel came to doe it; consults with himselfe, whether he may doe it or no: and followes 10his owne reason, against Gods commandement, and lost his kingdome 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 tearmed here, flesh and blood, we are taught, 15not to put confidence in man: we are taught to humble our selues before God: we are taught, eueryevery day, to prepare our selues against the day of death, and the day of iudgement: yea to account eueryevery new day, as the day of death, because we are but flesh and blood.

The third point is, where Paul first preached? namely, in Arabia and Damascus. Arabia is a region of the world, where Mount Sina standes, and where the children of Israel wandered 40. yeares. The inhabitants thereof, were of two forts: some more ciuill, and some barbarous. Ciuill, as the Israelites, Amalechites, 25Madianites, &c. (Yet were they professed enemies of the people of God.) Barbarous, as the Easterne part of Arabia, to ward Babylon. For the inhabitants dwelt in Tents, and liued like wilde and sauage men, by robbing, and stealing, and consequently by killing. Isai. 13. 20. Ierem. 3. 2.

Here we see Pauls estate and condition, when he first begins the exequution of his Apostolicall function. God then laies vponupon him a sharpe and waightie triall. For he goes alone into Arabia, and he must become a teacher to his owne professed enemies, yea to a sauage generation of whose conuersion he had 35no hope, in mans reason. And this hath bin an vsuall dealing of God, with his owne seruants. When Moses was called to deliuer the Israelites, and was in the way, the Lord, for a defect in his family, comes against him; to destroy him, Exod. 4. 24. Da uid is annointed king of Israel: and withall Saul is raised vp, to p. 58persecute him, and to hunt him, as men hunt Partridges in the mountaines. Ionas is called to preach to Niniue, and withall God forsakes him, and leaues him to himselfe, so, as he is cast into the sea, and deuoured of a fish: and after this, beeing deliuered, he must goe preach at Niniue. When Christ was in his 5baptisme (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wildernesse, to be with wild beasts, and to be tempted of the deuill, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this meanes sinnefull men, are made fit for the 10office of teaching. For the saying is true, Reading, praier; and temptation, make a Diuine. Againe, by this meanes they are caused to depend on the prouidence, and protection of God, and they are made fit for the assistance, and presence of Gods spirit, who dwels onelyonly with them that are of humble, and contrite 15hearts. Nowe then, let not them, that in any notable change of their liues, finde notable temptations, be discouraged; for this is a condition that befalls them, by a wise and speciall prouidence of God. For it was the spirit of God, that led Christ into the wildernesse, to be tempted, after his baptisme.

Againe, here we are taught, to acknowledge three things in God. His power, in that he sets vp his kingdome, where it is most oppugned, and raignes in the middest of his owne enemies; namely, the wicked and sauage Arabians, according to that in the Psalme, 110. v. 2. His goodnes, in that he sends Paul 25to preach repentance, to the people, that are in the snare of the deuill, at his will. 2. Tim. 2. 26. His trueth, in that he nowe fulfils things foretold by Dauid. Psal. 72. 10. The kings of Sheba & Saba shall bring gifts: that is, Ethiopians and Arabians.

18. Then after three yeares, I 30came againe to Ierusalem, to visit Peter, and abode with him fifteene daies.

Paul hauing prooued before, that he learned not the Gospel of any man, no not of the Apostles at Hierusalem: goes about nowe to answer exceptions, that might be made against his reason. And first of all, it might hauehave beene obiected, that p. 59he was seene at Hierusalem sundrie times: and therefore in all likelyhood, went thither to be instructed. To this he answers three things: that he went thither three yeares after his conuersion, and not before: that he went to visit Peter: that he abode there fifteene daies. For the first, where he saith, he preached 3. yeares in Arabia and Damascus, and then after went to Hierusalem, 5and abode there fifteene daies (for some speciall causes:) we see Paul is readie, and able to make a good account of the spending of his time, both for daies and yeares. And good reason: for time is pretious, and great care ought to be had of the 10expending of it. After Pauls example, we must so liue, that we may be able to giuegive a good account of the spending of our daies. That this may be done, we must learne to number our daies, and, to redeeme the time. To number our daies, is to consider the shortnesse of our liues, and that we are eueryevery day subiect to 15death: and withall seriously to bethinke our selues, of the causer of this our condition; namely, our sinnes, both originall, and actuall. When this twofold consideration takes place, we then beginne to number our daies. The numbring of our time, and the parts thereof, brings vsus to the redeeming of it. To redeeme 20our time, is to take time, while time serues, specially for spirituall vses, and for the amendement of our liues. When time is thus numbred and redeemed, then shall the good account be made before God and men. Wherefore miserable is the case of them, that spend their daies in idlenes, in riot, and sporting, in chambering, 25and wantonnesse. For they neither number time, nor redeeme it: and therefore they are farre from any good account.

The second point is, that Paul goes vp to Hierusalem to visit Peter, that is, to see him, to be acquainted with him, to talke, and 30conferre with him. Hence it appeares, that there is a lawefull kind of peregrination, or pilgrimage: in that Paul iourneies frō Arabia to Ierusalem, to see Peter. Thus the Queene of Saba, went vp to Ierusalem, to heare the wisdome of Salomon. The lawe of God, was, that all the males in Israel, should thrise in the yeare, goe vp to the place which god had appointed, Deut. 3516. This law was practised by Elkana & Anna, 1. Sam. 1. by Ioseph and Marie, by the Steward of Candaces queene of Ethiopia. Act. 8. Neuerthelesse, Popish pilgrimage is vtterly to be condemned, for two causes. One is, because it is made a part of p. 60Gods worship, whereas nowe in the newe testament, all religious distinction of places is abolished, 1. Tim. 2. 8. Lift vp pure hands in eueryevery place vntounto God. Some alleadge, that vows, which were not commanded, were neuerthelesse parts of Gods worship, among the Iewes. I answer: though men were not commā ded 5to vowe, yet the matter and forme of vowes was commanded. And in that God commanded the manner of vowing, he allowed the acte of vowe-making: let the Papists shew the like allowance for their pilgrimage. The second reason is, because popish pilgrimage, is not to liuing men, but to the Reliques 10and images of dead men: which kind of peregrination, was neuer vsed in the world, till after the Apostles daies. For pilgrimage to reliques, came in, 300. yeares after Christ, and pilgrimage to Images, after 600. yeares.

In that Paul goes about to visit Peter, the Papists gather the 15Primacie of Peter, ouer all the Apostles, but falsely. For this visitation argues reuerence: and reuerence is giuen, not onelyonly to superious, but also to equalls. Againe, primacie is twofold: Primacie of order, and Primacie of power. Primacie of order, was due vntounto 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 reuerē ced 20of him.

The third point is, that Paul abides with Peter at Ierusalem, and that fifteene daies. His abode with Peter, was in token of mutuall consent and fellowship. Like should be the consent of the Ministers of the Gospell. For their office is to publish and 25perswade peace betweene God and men, to which they are vnfit, that cannot maintaine peace among themselues. And all beleeuers should be of one minde, speaking and thinking the same things: and this cannot be, vnlesse there be a consent of them that are guides. This consent therefore is to be maintained, 30and greatly to be praied for. And when there cannot be consent of iudgement, by reason of humane frailtie, yet so long as the foundation is maintained, there must be consent in affection. And iniuries offered, may not dissolue this bond. Though 35the Church of Ierusalem 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 louelove, and fellowship.

Whereas he addes, that his abode with Peter was but for 15. daies: hereby he signifies that he learned not the Gospell of p. 61him: for it could not be learned in so short a space: neither could Paul by the teaching of any man become an Apostle in so little time.

19 And none other of the Apostles sawe I, saue Iames the Lords 5brother.

It might happily be obiected against the former verse, that Paul might be taught of some other Apostle beside Peter, and 10that at Ierusalem: to this he answers two things. One, that there was none of the Apostles at Ierusalem but Iames: (beside Peter before named:) the second, that he did but see Iames.

Here I gather that if there be any mother church in the world, it is rather Ierusalem then Rome, because the Gospel 15was first preached there & went thence into the whole world: and Ierusalem was for a time guided by two of the cheefe Apostles, Iames, and Peter.

In that Iames is called our Lords brother three things may be demanded. One, which Iames this was? Answer. It was 20Iames the sonne of Alpheus: for he liued 14. yeares after this, Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long, because he was put to death by Herod. The second thing is, how Iames should be the Lords brother? Answer. In scripture, children of the same wombe, are brethren: men of 25the same bloud, are brethren; as Abram and Lot. Gen. 13. 8. Men of the same countrie are brethren, thus Sauls countrimen are called his brethren. 1. Chron. 12. 2. And Iames is called our Lordes brother, not beacuse he was of the same wombe, but because he was of the same bloud or kindred: for Elie had 30two daughters, Marie espoused to Ioseph, & Marie Cleophas, who afterward was maried to Alpheus of whome came Iames here mentioned. Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to insringe the perpetuall virginitie of the virgin Marie out of this 35place, as if she had more sonnes beside Christ. The third thing is, what benefit Iames had by beeing the Lords brother? Answer. He is here called the Lords brother only, for distinctions sake in respect of the other Iames the sonne of Zebedeus: and p. 62this brother-hood doth not make him the better Apostle, or the better man. Outward things doe not commende vsus to god. And it is the spirituall kindred, by meanes of faith, and our new birth, that bringes vsus into fauour with God. Mathew. 12. 49.

20 Nowe the things which I 5write, I speake before God, I lie not.

Before, Paul hath auouched sundrie thinges of himselfe: 10that he preached in Arabia, & Damascus: that he went thence to Ierusalem: that he did not learne the Gospell there of Peter, Iames, 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 himselfe, and iustifies 15his owne sayings, by a diuine testimony.

The wordes containe 2. partes. An answer to an obiection concealed, on this manner; I may be thought to lie, but indeede I lie not. The second is, a confirmation by oath, Before God I speake it. Touching the first parte, there be two pointes to be 20handled: what is a lie? And whether it be a sinne or no?

A lie is when we speake the contrarie to that we thinke with an intention to deceiue. More plainly, in a lie there be 4. thinges: the first is, to auouch and affirme that which is false. The second is to speake with a double harte Psal. 12. 2. That is to speake against 25knowledge, and conscience, as when a man saith that is true which he knowes to be false, or that is false, which he knowes to be true. This makes a lie, to be a lie, and this distinguisheth an vntruth, from a lie. For here it must be obserued, that a man may speake that which is false, and not lie: namely if he speake 30that which is false, thinking it to be true. For then though he erre and is deceiued, yet he speakes not against conscience, and consequently he speakes no lie. Againe, a man may speake that which is true, and yet lie: for if he speake that which is true indeede, and speake it as a trueth, and yet thinke 35it to be false, he lies indeed: because he speakes the truth, against his conscience. The third thing in a lie, is, a minde or intention to deceiue, or hurte. For in the ninth commandement that is a false testimonie that is against our neighbour. The 4. p. 63pointe is, that he which speakes that which is false, vponupon a vanitie of minde without reasonable cause, is a lier. Thus bosters, & flatterers, are liers. And these are the things which concurre in the making of a lie.

For the better conceiuing of the nature of a lie, we must put difference between it and sundrie other things incident 5to speach. First, we must put difference betwene a lie and a Parable or figure. In a parable indeed there is something supposed or fained; as for example, when the trees are brought in conferring, and consulting aboute their king, Iud. 9. 8. neuerthelesse a parable is farre from falsehoode, or lying: for by things 10fained, it signifies and declares an vnfained truth.

Againe, difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge, and another to speake that which we knowe. And concealements, if there be a reasonable cause, and if it be 15not necessary for vsus to reueale the thing concealed, are not vnlawfull. Thus Abram speakes the truth in parte, calling Sara his sister, and conceales it in part, not confessing her to be his wife. Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice, and conceales 20the annointment of Dauid, that he might saue his life. 1. Sam. 16. 5. Ionas preaches that Niniue shall be destroyed within 40. daies, and he conceales the condition of repentance. The like did Isaie to Ezechias, Isa. 38. 1.

Thirdly, a difference must be made between lying and fayning: 25which some call simulation: not dissembling, but rather sembling (if I may so terme it.) And that is, when something is spoken not contrary, but beside, or diuers to that which we thinke. And this kind of fayning, if it be not to the preiudice of truth, against the glory of God, and the good of our neighbour, & 30hauehave some conuenient and reasonable cause, is not vnlawfull. It was not the will and counsell of God to destroy the Israelites for their idolatrie. And he doth not speake vntounto Moses any thing contrary to his will, but something that is beside, or diuers vntounto it, when he saith. let me alone, that my wrath may 35waxe ho… and I may destroy them: Exod. 32. 10. And this he spake, that he might stirre vp Moses to feruencie in praier for the Israelites, and the Israelites to vnfained repentance. Iosua hauing besiged Ai meant not to flie, yet doth lie faine a flight, that he p. 64might draw his enemies out of the citie & 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 Iosua. Thus Physitians for their good, vse to deceiue the senses of their impotent patients. Thus parēts insinuate vntounto their childrē, terrible things, of the beare, 5and bull-begger, that they may keepe them from places of hurt and danger. And this may be done without fault, for it is one thing to contrary the truth, and an other to speake or doe something diuerse vntounto it without contrariety.

The second point is, whether to lie, be a sinne, or no? the answer 10is, yea. For euen in this place, Paul puts lying from himselfe, and that with an oath. The deuill is said to be the author of all lies, Ioh. 8. And it is Gods commandement, that we should put away lying, Eph. 4. 25. It is obiected, that the sporting, and officious lie, is not against charitie, to the hurt of any, but for the good of 15men. I answer, first, though it be not to the hurt of our neighbour, yet is it to the hurt and preiudice of trueth. Secondly, they are deceiued to whom these lies are told. Thirdly, he hurts himselfe that tels a lie, though it be for the good of men: for when he speakes the truth indeede, he is lesse beleeued. Lastly, though 20these kind of lies, seeme 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 conformitie, and consent, betweene the tongue, and the minde; which is not, when any lie is vttered. Secondly, it is obiected, that the Egyptian Midwiues, 25saued 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 worke done, from the ex equution of the worke. The worke in sauing the children, and the spies, was a fruite of faith, and the feare of God, and it is cō mended: 30but the manner of putting these workes in exequution, by lying, is not approoued. If it be said, that faith, and the feare of God, cannot stand with a manifest sinne: I say againe, that faith, and the feare of God, are imperfect in this life, and therefore they are ioyned with many frailties; and actions of 35faith, are mixed with sundrie defects, and sinnes.

Now then, we are to be exhorted, to make a conscience of lying, and to speake the trueth from our hearts. And there be many reasons to induce vsus to the practise of this dutie. First, it is Gods commandement, Iam. 3. 14. Secondly, lying is a conformitie p. 65to the deuill, and by truth we are made conformable to God, who is truth it selfe. Thirdly, we are sanctified by the word of truth, Ioh. 17. 17. and guided by the spirit of truth: and therefore we are to detest lying, and deceit. Fourthly, truth is a fruit of Gods spirit, Gal. 5. and a marke of Gods child, Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no 5guile. and Psal. 15. 2. he shall rest in the mountaine of God, who speakes the truth from his heart. Lastly, destruction is the lyers reward. Psal. 5. 6. God will destroy them that speake lies: and they must hauehave their portion in the lake that burnes with fire and brimstone. Reuel. 22. 15

Thus much of the answer to the obiection: now followes the confirmation by oath [before God.] Here it may be demanded, how these words can be a forme of swearing? Ans. In an oath there be foure things. The first is, an Asseveration of the truth. The second is Cenfession, whereby the partie that is to 15sweare, acknowledgeth the power, presence, and wisdome of God, in searching the heart, and that he is both witnes, & iudge of all our doings. The third is, Invocation of God, that he would be a witnesse with vsus, and to vsus, that we speake the truth. The last is, Imprecation, that God would be a iudge to take reuenge 20vponupon vsus, if we lie. Now then, the forme of an oath is a certen forme of wordes, in which not all, but some of the principall parts of an oath are expressed, and the rest concealed, and yet to be vnderstood. Ierem. 4. 2. there is the forme of an oath, The Lord liueth, and here onelyonly confession is expressed. The forme 25of swearing, I call God to witnesse to my soule, 2. Cor. 1. 23. expresseth the third part, namely inuocation. The words, Ruth. 2. 17. The Lord doe thus and thus vntounto me, is an Imprecation. The common forme, The Lord thee helpe through Iesus Christ, is partly praier, and partly imprecation. And the forme in this 30place is directly a confession, that God is present, to witnes and iudge the truth. Thus commonly in all formes of oaths one part is expressed, and the rest are infolded.

Here first we learne, that the forme of an oath, is to be plaine, and direct in the name of God, and not indirect, or oblique, 35in the name of the creatures, Gods name concealed. And it is the flat commandement of God, Math. 5. 34. It is alleadged, that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer; the words of Paul, by my reioycing, are not an oath, but an p. 66obtestation: for the meaning of his wordes is this, that his sorrowes and afflictions which he indured for Christ, would testifie (if they could speake) that he died daily. Thus Moses called heauen and earth to witnes, without swearing: for in an oath the thing by which he sweares, is made not onelyonly witnes, but 5also iudge. Neuerthelesse, it is not vnlawfull to name the creatures in the forme of an oath, if they be considered as pledges, presented vntounto God, that he should punish vsus in them, if we lie. Thus Paul sweareth, I call God to witnes to (or vponupon) my soule. Here they are to be blamed, whose common fwearing, is by 10the creatures, as by their faith, by their troth, by the Masse, Marie, by this bread, by this drinke, &c.

Secondly, here we learne to vse an oath, onelyonly in the case of extremitie, namely, when a necessarie truth is to be confirmed, & whē this cannot be don by any reason, or proofe to be foūd 15among men vponupon earth, then may we flie vntounto heauen for proofe, and make God our witnes. Thus Paul confirmes his owne calling, when all other proofes failed. And it must further be obserued, that in extremities he vseth an oath but seldome. This seemes to condemne their wickednes, that crie at 20eueryevery word in their common talke, before God, before God.

Thirdly, before we sweare, we are to vse great meditation, consideration, and preparation: and therefore Paul in swearing vseth a word of attention, and saith, Behold, I speake it before God. This condemnes the rash, and customable swearing 25of men in their common talke: who also in that they commonly and rashly sweare, commonly forsweare themselues.

In that Paul confirmes his writings by oath, it appeares that they are of God. For if he had sworne falsly, God would hauehave taken reuenge vponupon him, and his writings, before this: which 30he hath not done.

Whereas Paul saith, Before God I speake it: he teacheth vsus after his owne example to bring our selues into the presence of God, to walke before him as Enoch did, Gen. 5. 22. and as Abraham was commanded, Gen. 17. 1. and to doe whatsoeuer 35we doe as in the sight and presence of God: and to be afraid to sinne, because of his presence. This is the true feare of God, and this is the right practise of religion.

21 After that I went into the p. 67coasts of Syria and Cilicia: and I was vnknowne by face to the Churches of Iudea which were in Christ.

22. But they had heard onelyonly 5some say, He which persequuted vsus in times past, now preacheth the 10faith which before he destroied.

23 And they glorified God in me.

Here Paul answers an other obiection, which may be framed thus: Though Paul learned not the Gospel of the Apostles at Ierusalem, yet might he happily learne it of them in other Churches of Iudea. To this Paul answers three things. The first is, that he went from Ierusalem into Syria, and Cilicia. 20The second, that he was not knowne in person to the Churches of Iudea, but onelyonly by hearsay: and he sets downe the report that went of him. The third is, that the Churches of Iudea did not disgrace and slander him, but they glorified God for him. Of these in order. For the first, that Paul went from Ierusalem straight 25into Syria, and Cilicia, the regions of the Gentiles, there be two causes. One, because Paul was ordained specially to be the Apostle of the Gentiles, Act. 9. 15. Rom. 15. 16. The second, because Cilicia was his owne countrey: for he was borne in Tarsus 30a towne in Cilicia: and his louelove to his countrey, no doubt, was great. For in the like case, he could hauehave wished himselfe to be accursed for his countrimen the Iewes. From this first answer, I gather two things. First, if any Apostle aboue the rest, be the Pastour and vniuersall Bishop of the Church ouer the whole world, it is Paul, and not Peter: because he specially was 35ordained to teach and conuert the nations. The second is, that Pauls often and daungerous iourneies, must teach vsus to attend on our callings with care and diligence, and not to be dismaied with the troubles that shall befall vsus.

p. 68The second answer, that Paul was knowne to the Christian Iewes, not by face, but by hearsay: this may seeme strange, considering Paul was at Ierusalem, and trauailed through Iurie, into Syria, and Cilicia: but it is the truth: and the reason of it is plaine. The office of an Apostle, is not to build vponupon the foū dation of an other, or to succeede any man in his labours, but 5to plant and found the Church of the new Testament, where Christ had not bin preached or named, Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer. And this is the cause why Paul was not knowne to the Churches of Iudea. And here we see, that Succession 10(which the Papists magnifie) is not alwaies a note of the true Church, and the true Ministerie. For the ministerie of the Apostles, and the Apostolicall Churches wanted it. And this is for the greater commendation of them.

Againe, it is said, that Paul was not knowne to the Churches of Iudea, which were in Christ. Where let it be obserued, that 4. yeares after the ascension of Christ, the Apostles had gathered, and planted sundrie Christian Churches in Iudea. This greatly commends the efficacie, and power of the Gospel. For hardnes 20of heart had ouerspread the nation of the Iewes, and they had reiected and crucified the Lord of life. And thus, that is verified which Christ saith, that his Disciples beleeuing in him, should doe greater things, then he had done, Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes, and 25range them into Churches, as the Apostles did. Here againe, we see that the Gospel, by means of the corruption of man, is an occasion of diuisions. For after the gospel was preached by the Apostles, there arose a diuision of Churches among the Iewes. Some were Churches in Christ, and some out of Christ; namely 30the Synagogues which refused Christ. We may not therfore nowe a daies take offence, if schismes and dissentions followe, where the Gospel is preached; it is not the fault of the Gospel, it is the fault of men.

That Paul might the better shewe, that he was known to the 35Churches of the Iewes, onelyonly by heare-say, he expresses the report that went of him. Hence I gather, it is not vnlawfull to tell and heare reports, or newes, so be it, they be not to the preiudice of the trueth, of the glory of God, and the good name of men. Nay it is commendable to report, and heare newes, that concernes p. 69the increase of Gods kingdome, and the conuersion of wicked men.

In the report, two things arē set downe, what Paul did? He once persecuted vsus, 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 wolfe, the lambe, &c. should peaceably 5liue togither. Againe, here we see, that all things vponupon earth, are subiect to change and alteration: so as it may be said, heretefore it was thus, and thus, but nowe it is otherwise. Therefore in miseries, we may not be ouer-much grieued, for they are changeable: 10and in earthly things, we may not reioyce ouer much, because they are mutable, and subiect to daily alterations. Our speciall care must be, to auoide eternall and vnchangeable euils; as death, and the cause of death, namely, sinne; and to purchase to our selues, the good things which are euerlasting; namely, the 15fauour of God, and euerlasting life.

Furthermore, the thing which Paul aimed at, in persequuting the Church, is to be considered, and that was, that he might destroy the faith. By faith, we are to vnderstand the doctrine of the Gospel, and with all, the vertue, or gift of faith, whereby it is 20beleeued: for the deuill & his instruments, seeke the ouerthrow of both. Christ saith, Satan desired to sift his Disciples, that is, to sift all their faith out of their hearts, and to leaue nothing in thē, but chaffe, Luk. 22. 32. Here then, it may be demanded, whether faith may be lost, specially in the children of God, in the 25time 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 trueth of it. This faith the deuils hauehave, and it may be lost; and beleeuers by this faith, may quite fall away. The second kind of faith, containes knowledge, assent, 30a taste, or ioy in the goodnesse of God, a zeale to the word of God, and apparent fruits of holinesse. This faith also (beeing better then the former) may be lost in the daies of persecution: and beleeuers by this faith, may fall quite away. Luk 8. 13. The third faith, (called the faith of the Elect) containes three parts, knowledge of the Gospel, assent to the trueth of it, and apprehension, 35whereby we doe receiue, and apply Christ with his benefits to our selues, or the promise of remission of sinnes, and life euerlasting. This faith may be greatly wasted, for things appertaining to it, may be lost, as boldnesse to come vntounto God, p. 70the sense or feeling of spiritual ioy, and such like. Againe, it may be buried for a time in the heart, and not shew it selfe, either by fruits, or any profession: and in respect of the measure of it, it may be lessened and maimed: and if we respect the nature of it, it is as apt to be lost, as any other grace of God: for there is nothing by nature vnchangeable, but God. Neuerthelesse, where 5this faith is in trueth, it is neuer by affliction and temptation put out or exstingnished: because God in merciemercy confirms it, by newe grace. Christ saith to Peter, I hauehave prayed for thee, that thy faith faile not, Luk. 22. 32. And this priuiledge hauehave all the godly, 10for God promiseth that they shall not be tempted aboue their strength, 1. Cor. 10. 13. Indeede, persecutors are said to destroy the faith: because this is their intent, and they indeauour to doe what they can, but God preuents their desires, by establishing true faith, that it may not vtterly faile.

It may be obiected to the contrarie, on this manner. The 15child of God may fa…l into persecution, and denie Christ: by this fall, he is guiltie of a grieuous offence: beeing guiltie, he hath not pardon of his offence: and beeing without pardon, he is without faith. Touching guiltinesse, I answer thus. The child of God, when he falls, is indeed guiltie: but howe? Guiltie in respect 20of himselfe, 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 himselfe guiltie. But he is not guiltie to condemnation, because God on his part, doeth not breake off the purpose of adoption, and adiudge him to wrath.

Secondly, touching the pardon of his offence, I answer thus. In pardon there be foure degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the worde, The seed of the woman, &c. The procurement of pardon vponupon the crosse: and the donation, or the giuing of the pardon. 30This donation is an action of God, whereby he giues and communicates Christ vntounto vsus, and applies to our consciences the remission of our sinnes. In this donation, there is required a hand to giuegive, and a hand to receiue. The hand of God, whereby 35he giues, is the word preached, and the sacraments: the hand to receiue, is our faith. The giuing of pardon is necessarie: for though sinnes be pardoned, in the decree of God, by his promise in the word, and by procurement vponupon the crosse: yet pardon, is no pardon to vsus, till it be giuen vntounto vsus by God. Furthermore, p. 71this giuing is not altogether at one instant, but it beginnes in the conuersion of a sinner, and is often iterated in the vse of the word, and sacraments, to the death. Paul wils the Corinthians reconciled to God, still to be reconciled, 2. Cor. 5. 21. And we are taught, eueryevery day to pray to God, to giuegive vsus the pardon of our sinnes. This giuing is twofold; conditionall, and 5absolute. Conditionall, when God giues the pardon of sinne, vponupon condition. Thus in baptisme, and in the first conuersion of a sinner, all sinnes without exception, are pardoned; yea future sinnes: yet not simply, whether a man repent, or no, but vponupon condition of future repentance. The absolute donation 10is, when a man repents, or renewes his repentance: for then the pardon of sinne, is simply, and fully without condition, applied and reuealed to the conscience. When Dauid confessed his sin, Nathan, in the name of the Lord saith, Thy sinne is forgiuen thee, 2. Sam. 12.

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 generall promise of pardon, in respect of the procurement of pardon, in respect of the conditionall donation of pardon, which is made in baptisme: and he may be said to 20want pardon, in that the pardon of his offence is not fully and absolutely giuen him till he recouer himselfe, and renewe his repentance. If it be here demaunded, what the childe of God askes, when he praies for pardon day by day? I answer, he praies for two things. First, that God would continue to 25shew his fauour, and to impute the merits of Christ vntounto him, wheras he for his part by his offence deserues to be depriued of all fauour. Secondly, he asks the giuing of the pardon, that is, that God would certifie his conscience thereof.

The vse. Seeing the intent of the Deuill and wicked▪ men, is to destroy the saith (as it appeares in this place, and in the first temptation wherewith Satan assaulted Christ, Math. 4.) we must hauehave a speciall care of our faith. And first we must looke that our faith be a true faith, least we be dece…ued, as the foolish virgins. Secondly, we must keepe and locke vp our 35faith in some safe and sure place, namely in the store house or treasurie 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 louelove of God. And for this cause we are to p. 72make continuall experiences, and obseruations of the louelove of God toward vsus, and to laie them all together, and to build a ioyfull conclusion therevpon.

The third answer of Paul is, And they glorified God for mee: that is, the churches of Iudea when they heard of my calling, & conuersion, they considered therein the power, the goodnes, 5and the merciemercy of God, and with ioy they gaue him thankes for it. In this practise of the church, we learne that our dutie is to sanctifie & glorifie the name of God, in eueryevery worke of his. And this sanctification hath 2. partes. The first is, the consideration of the diuine vertues that shew themselues in eueryevery 10worke of God, as his wisdome, power, iustice, merciemercy, prouidence, presence, &c. The second is, praise and thanks giuing to God for the same. And this practise must be inlarged to all his workes without exception, to his iudgements, as well as to his workes of merciemercy. Therefore we are commaunded in persequution 15to sanctifie 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 wonderous workes among vsus. He hath giuen vsus peace and 20protection against our enemies, with the Gospell for the space of 40. yeares and more. And our dutie is to glorifie God in these workes of his: but alas, we doe it not. For the Gospell of saluation is little regarded of the most, and little obedience is yeelded to it. This neglect of ours, in glorifying & praising of God is a great sinne: and it standes vsus in hand to repent of it 25betime, least God take away his word from vsus, and leaue vsus to strange illusions, to beleeue lies.

Again, here we see what is the right maner of honouring of the Saints, and that is to glorifie God in them and for them. As for religious worship of adoration and inuocation, it is 30proper to God: and the Saints desire it not. Reuel. 22. 9.