Commentary on Galatians 1-5, Chapter 2 (1 of 2)

Commentary on Galatians 1-5 · Chapter 2 (1 of 2)

p. 72CHAP. II.

1 Then 14. yeares after I went vp againe to Ierusalem with Barnabas, p. 73and tooke with me Titus also.

2 And I went by reuelation, and communicated with thē of the Gospel, which I preach amōg the Gentiles, 5but priuately with them that were the chiefe, least by any meanes I should runne, or had runne in 10vaine.

IN this chapter, Paul proceedes to iustifie 15and defend, his immediate, & extraordinarie calling. And this whole chapter seemes to depend on the last wordes of the former chapter, against which the Aduersaries of Paul might happily obiect on this 20manner: Though the Churches of Iudea glorifie God for thee, yet will not the Apostles doe it; because thou teachest otherwise then they teach. To this obiection, Paul makes a double answer, in this chapter. The effect and summe of the first, is this: I went vp to Ierusalem: I conferred 25with the Apostles there: I had their consent, and approbation. And the answer containes three parts. The first, of Pauls iourney to Ierusalem, in the first verse: the second, of his conference with the Apostles, in the 2. verse: the third, of the approbation which they gaue him, from the 3. v. to the eleuenth.

In his iourney, I consider foure things. The first is, the Manner of his iourneying, in these wordes, I went vp, or, ascended to Ierusalem. And this he speakes, because Ierusalem was placed, and seated vponupon a mountaine, and compassed with moūtaines, Psal. 125. or againe, in respect of the dignitie and excellencie of 35the place: as we in England are said to goe vp to London, from all the parts of the land, because it is the cheife citie.

The second thing to be considered in the iourney is, the time when, in these words, then after fourteene yeares. Here two p. 74questions are to be demaunded. The first is, of which of his iourneies must this be vnderstood? (for he made fiue iournies to Ierusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem: the third, when he went to the Councell at Ierusalem: the fourth, when he went vp for the keeping of his vowe: the last, is mentioned Act. 19. 21. Answ. These words 5are not spoken of the first, for that was but three yeares after his conuersion: neither can they well be vnderstood of the second, because Paul then was sent by the Church, and therefore he went not by reuelation. And they cannot well be vnderstood 10of the third: for then Paul would here hauehave mentioned the Councell of Ierusalem, whereof he was a principall member, specially seeing he hath occasion so to doe, and it serued much for his purpose. The fourth, & fifth iourneys were after a longer time then fourteene yeares. It is likely therefore, that 15this iourney here mentioned, and described by Paul, is none of the fiue mentioned by Luke, but some other. The second question is, When these fourteene yeares must beginne? Ans. It is vncerten. Some thinke, they must beginne at his conuersion; some three yeares after, when Paul went first to Ierusalem: and 20either may be a truth. None must here take offēce. For though circumstances of time, and place, beeing things of lesse moment, cannot alwaies be certenly gathered, yet histories for their substance and doctrines pertaining to saluation are plainly set downe. And here we are put in minde, to be content to be ignorant in some things, because the spirit of God hath 25more darkly expressed them, or againe because we cannot, by reason of our blindnes, gather them.

The third point is, concerning the companions of Paul in this iourney, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Iewes of the doctrine 30he taught among the Gentiles: and againe, to the Gentiles of the consent that was betweene him, and the rest of the Apostles For the law of God is, that eueryevery matter shall be established by the testimonie of two, or three witnesses. Hence 35we learne, that if a question arise of the doctrine which is deliuered in the publike Ministerie, then the hearers that are able to iudge, must be witnesses, and the triall is to be made by them. Thus saith Christ in the like case, Why aske ye me? aske them that p. 75heard me, Ioh. 18. 21. Therefore great care, and circumspection is to be had of things publikely deliuered. Againe, whereas Paul makes Barnabas a Iew, and Titus a Gentile, his companions, we are taught, to imbrace with a brotherly louelove, not onelyonly the men of our owne countrey, but also such as be of other 5nations, specially if they beleeue. For then they are all children of one father, and pertaine all to one familie: and there is no difference of nations now. It is a fault therefore, that men of one nation carrie in their hearts, a generall dislike, and hatred oftentimes of them with whome they deale and conuerse, and 10that because they are of such, or such countries.

The fourth point is, the cause of his iourney, in these words, and I went by reuelation. Here we are taught, that for the iournies we make, we are to hauehave some good and sufficient warrant: though not a reuelation, yet a commandement, or that 15which counteruailes a commandement: as when we trauaile by vertue of our, callings. When Noe had made the Arke, he enters into it at Gods commandement: he abides in it: and when the earth was in part dried, he presumes not to goe out, till the Lord bad him. Here, three sorts of men are to be blamed. 20Pilgrimes, that trauell to Ierusalem, or other countries in way of merit, or religion. For they hauehave no warrant. Secondly, trauellers, that goe from countrey to countrey, and out of the precincts of the Church, vponupon vaine curiositie, to see fashions. Such when they trauell from their own countries, yet they trauell 25not from their vices, but rather goe deeper into them, and come home againe, with many bad and corrupt fashions. The last, are beggers, & Rogues, that passe from place to place, that they may'l ue in idlenes, & vpō the sweat of other mens brows.

Thus much of the iourney: now followes the Conference, 30in these words; and I communicated, &c. Here generally I gather, that Conferences both priuate, and publike, are laudible, and to be maintained; specially, when they tend to the maintenance of vni…ie, and consent in doctrine. The Papists blame vsus Protestants, for condemning Conferences (as they say) and 35Councells. But they doe vsus wrong. Indeede the Councell of Trent we reiect, and condemne. For in it, against all equitie, the Pope was both partie, and iudge. In it there was no libertie to make triall of truth. For nothing was propounded but by the liking and consent of the Pope. Againe, the whole Councell p. 76consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeue. Neuerthelesse, we allow all Christian Councells, lawfully gathered: and we desire there might be a Generall Councell, for the triall of truth, and for the staying of vnsetled minds: these three caueats beeing remembred. 5One, that the Councell be gathered by Christian Princes, to whom the right of calling a Councell belongs. The other, that the Pope be no iudge, but a partie. The third, that Christ in his word be the iudge, and that the Delegates in the Councell be but as witnesses, determining all things by the 10written word.

In this conference, we are first to consider the manner of conferring, which was vsed. Paul saith, he communicated with them, that is, he laid downe vntounto them, and expounded the Gospel which he preached; and this he did priuatly, that is, 15with the Apostles, one by one, in plaine and familiar manner, as one friend doth with an other. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. OnelyOnly Paul declares his doctrine, and they giuegive assent. Hence it appeares, that Paul doth 20not submit the truth of his doctrine to triall. For he was resolued of it, and he accursed him that taught otherwise: but his intent was to seeke the approbation of the Apostles, that he might stop the mouth of his aduersaries.

The second point is, the matter of the conference, and that is 25the Gospel which Paul preached. Here the Papist gathereth, that the Church is the iudge, in all questions pertaining to religion, and the word: because it is here the thing that is iudged. I answer, first, that they gather amisse. For Paul doeth not here submit the Gospel which he preached, to the iudgement of the 30Church of Ierusalem. And it is false, which they teach: for the soueraigne Iudge of all questions, and controuersies in religion, is Christ alone. The power to determine and resolue in cases concerning faith, and good life, is inseperably annexed to his person; and in it are we to rest. The principall voice of the 35iudge, and the definitiue sentence, is the written word. And the office of the Church, is no more but to gather, declare, testifie, and pronounce this sentence. It is obiected, that when a question is propounded, the scripture cannot speake, nor Christ in the Scripture, but the Church onelyonly: I answer againe, that God p. 77ascribes to the written word, a voice, or speech, Rom. 3. 19. and the scripture speakes sufficiently, to the resoluing of any mans, conscience, in all matters pertayning to saluation. Again, they alleadge, that the Church is before the scripture; and therfore it beeing most auncient, must be the Iudge. I answer, that the Church was before the writing of the word, but not before 5the word which is written. For the church presupposeth faith, and faith presupposeth a word of God. VponUpon this our doctrine, they further vpbraid vsus, that we wil be tried by nothing, but by the scriptures, euen as the malefactour, that will not be tried by the Quest, but by the euidence. I answer, for the satisfying 10of our aduersaries, we submit our selues to the triall of the Church and Councels, so be it, the three cautions before remēbred, be duly obserued: specially, that all things be iudged, and tried by the written word, and by reasons gathered thence.

Againe, the Papists hence gather, that the scriptures are to be 15approoued by the Church. Ans. Thus much we graunt: yet so, as we hold, that the principal approbatiō of the word, (wherby we are mooued to beleeue and obey,) is in the word, & frō the word, and not from the church. For the scripture hath his euidence 20within itselfe, which is sufficient to make vsus beleeue the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whome Paul conferred: namely, with them that were the cheife, that is, with them that were in price and account, as Peter, Iames, &c. 25Here we see, what is the honour and worshippe that is due to excellent men, namely, a pretious and reuerend estimation. Thus the name of Dauid was in price in Israel for his vertues. 1. Sam. 18. last, And thus with the Papists, are we content to honour the Saints. Again, here the Papists gather, that they are hereticks, that after Pauls example, will not go vp to Rome, to 30Peter, and his successour, to hauehave their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, Iames, Iohn, Paul, &c. And this is the commandement of God, in doubtfull cases: To the Law and the testimonie. Isai, 8. Secondly, I answer, that we hauehave a commandement, 35not to goe vp to Rome at this day, to hauehave our religion tried. Reuel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successour, not in teaching, but in denying Christ. And the learned Papists confesse, p. 78that for this succession, they hauehave but a humane faith, grounded vponupon humane historie.

The fourth point is, the Ende of the conference, Least I should runne, that is, least I should preach, or had preached in vaine. These words of Paul, are not simply to be taken. For the Ministerie of man, and eueryevery sermon, brings forth the fruite 5which God hath appointed. And whether it be vntounto the hearers, the sauour of life, or the sauour of death, it is alwaies a sweet sauour vntounto God. The words therefore carrie this meaning: Least my preaching should be of lesse vse, and profit: or againe, least I should preach in vaine, in respect of that good 10which is looked for at the hands of an Apostle. And this Paul speakes, because a rumor went abroad, that his doctrine in many things, was contrarie to the other Apostles. And by this meanes, many were kept from receiuing the Gospell, and the faith of weake beleeuers was quenched. Now then, the ende of 15the conference was, to stay this false report, that the Ministerie of Paul, might hauehave passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and vnprofitable, till it was approoued by Peter. I answer, that Paul sought the approbation of his doctrine, at the 20hands of Peter, and the rest: not because it was vncerten, and vnprofitable; but because it was slaundered: and the slaunder was, that he taught otherwise then Peter did. Nowe to cut off this slander, he vseth meanes to manifest his consent with Peter, and therefore seekes approbation at his hand.

Againe, when Paul saith, Least I should runne in vaine, he giues vsus to vnderstand, that the Ministerie of the word, is not a worke of ease, or pleasure, but a labour: nay a continued labour, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labour, and walke 30in this calling, that they might be able to say with Paul, I hauehave fought a good fight, I hauehave finished my course. &c. 2. Tim. 4.

Thirdly, hence it appeares, that all beleeuers should hauehave a certen knowledge of their faith and religion. The procuring 35of this, was the thing that Paul aimed at, in this conference with the Apostles at Ierusalem. We must not be as children, carried away with eueryevery winde of doctrine, Eph. 4. 14. Gods word requires faith in vsus: and faith presupposeth certen knowledge. The first, and second commandements require, that we knowe p. 79God, and his will, distinguish him from false gods, and his worshippe, from false worshippe. Here comes the fault of our times to be considered: most men among vsus, doe not knowe their religion, neither can they distinguish it from errour, and false religion. A foule negligence. We take paines to learne trades, and occupations, that we may hauehave wherewith to preserue 5this temporall life: what a shame then is it, that we learne not better to know the doctrine of true religion, whereby our soules are to be saued?

Lastly, here we learne, that the office of the Minister is, not onelyonly to teach and preach, but also to studie, and take care, 10howe by preaching he may doe the most good.

3. But neither yet Titus, which was with me, though he were a Grecian, 15was compelled to be circumcised.

After the Conference, followes the Approbation, which was giuen to Paul. It stands in foure things. The first, that the 20Apostles did not compell Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gaue him the hands of fellowship, v. 7. The laste, that at his departure, they required of him nothing, but the giuing of Almes, v. 16.

For the first; the words, And Titus was not compelled to be circumcised, carrie this sense: I, for my part was readie to circumcise Titus, if there had beene a meete occasion: false brethren would hauehave imposed a necessitie vponupon vsus: then I and Titus refused: and the Apostles did not vrge me to circumcise him.

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothie, a Grecian: and here he refuseth to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the comming, 35and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of Gods worship. Againe, after the planting of the Church of the newe testament, it was vtterly abolished, and a thing in respect of vse, vtterly vnlawfull. In the p. 80middle time, that is, while the Gospel was in publishing to the world, and the Church of the newe Testament was yet in founding, it was a ceremonie free, or indifferent. It may be obiected, that the whole Ceremoniall law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the vse therof 5was left to the libertie of the people of God for a while. Circumcision at this time was as a corps that is dead, yet vnburied, and onelyonly laid out; and so it must remaine for a time, that it may be buried with honour. It may againe be obiected, that baptisme 10was come in the roome of circumcision: and that therefore circumcision was but an idle and emptie ceremonie. I answer, it was not vsed as a Sacrament at this time, or as a part of Gods worship, or as a matter of necessitie, but onelyonly as a free ceremonie, and that onelyonly then, when it tended to the edification 15of men.

Beeing then a thing indifferent, it might as occasion serued be vsed, or not vsed. Therefore Paul condescending to the weaknes of the beleeuing Iewes, circumcised Timothie: and that he might not offend the godly, and hinder Christian libertie, 20he refused to circumcise Titus.

Here a great question is answered, whether we may vse things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may vse them indifferently, or not vse them when we will, and how 25we will: but because in themselues, or in their owne nature, they are neither good nor euill, and we may vse them well, or ill, & we may againe not vse them well, or euill. Furthermore, there be two things which restraine the vse of things indifferent: the lawe of charitie, and the lawes of men. The lawe of charitie is this, Things indifferent in the case of scandall, cease to be indifferent, 30and are as things morall, that is, either forbidden, or commanded. Paul saith, if to eate flesh, be to the offence of his brother, he will eate no flesh while the world stands, 1. Cor. 8. 13. And though he circumcised Timothie, yet would he not circumcise Titus, least he should offend the godly, and by his example, 35hurt Christian libertie.

Likewise, the good lawes of men, whether ciuill or Ecclesiasticall, tending to the common good, and seruing for edification, restraine the vse of things indifferent, so that they which p. 81shall doe otherwise, then these lawes command, with a contemptuous, or disloyall minde, are guiltie before God; yet here two cautions must be remembred. One, that the lawes of men doe not chaunge the nature of things indifferent: for it is the propertie of God, by willing this or that, to make it good, or euill. Neither doe they take away the vse of things indifferent. 5For libertie graunted by a soueraigne power, cannot be reuersed by an inferiour power. Therefore humane lawes doe no more, but temper, and moderate, the ouer common vse of things indifferent. The second caution is, That when the ende of a law ceaseth, when there is no contempt of the authoritie 10that made the law, when no offence is giuen: a thing indifferent remaines in his free vse without sinne, or breach of conscience.

Againe, here we learne, that a thing indifferent, when it is made necessarie to saluation, (as Circumcision was) is not to 15be vsed. This conclusion serues to ouerthrow the Popish religion. For it stands in the obseruation of things indifferent, as meates, drinkes, apparell, times, &c. And the vsing, or the not vsing of them is made necessarie euen in regard of mans saluation. For the abstinence from things that are by nature indifferent, 20is made a part of Gods worship, and meritorious of eternall life. For example: to marrie, or not to marrie, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessarie (as it is in diuers orders of men and women) the nature of the thing is changed, which God hath 25left free, and it is a doctrine of deuills, which is taught.

Here againe we learne, to make difference of persons. Some are weake, some are obstinate. Weake ones are such, as hauing turned vntounto God, and carrying in their hearts a purpose in all things to please God, neuerthelesse doe sundrie things amisse, 30vponupon simple ignorance, or badde custome, till they be better informed. Of these Paul saith, that he became all to all, that he might saue some, 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothie. And if we that hauehave scarce a drop of merciemercy in vsus, must thus beare with them that are weake, 35much more will God doe it, who is merciemercy it selfe. The good shepheard brings home the stray sheepe vponupon his shoulders: he carries his lambs in his bosome. Isa. 40. 11. He will not quench the smoaking flaxe, Isa. 42. he spares them that feare him, as a father p. 82spares his child. Malach. 3. 17. This beeing alwaies remembred, that weake ones truly turne to God, and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly, and willingly. Obstinate persons, are such as professe the faith, and yet hold and practise bad things, of wilfull ignorance, and of malice. These persons are not to be borne 5with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to 10the exercises of religion? I answer, yea: for exercises of religion are not things indifferent, as Circumcision was. Iosias made a couenant with the Lord, and he caused all his subiects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his sonne saith of the guests, Compell them to enter in, Luk. 14. 23. It is obiected, 15that men may not be compelled to beleeue. I answer: it is the commandement of God, prooue the spirits, 1. Ioh. 4. 1. and this commandement pertaines to all persons. Therfore though men may not be compelled to beleeue: yet may they be compelled to come to the congregation, to heare our sermons, and 20therein the reasons and grounds of our doctrine, that they may trie what is the truth, and cleaue vntounto it. For this is their dutie.

4 For all the false brethren, that crept in: who came in priuily to spie 25out our liberite which we hauehave in Christ Iesus, that they might bring vsus into bondage:

305 To whome we gaue not place by subiection, for an houre that the truth of the Gospel might continue 35with you.

Paul had said before, that Titus was not compelled to be circumcised: now he addes, For all the false brethren, that is, p. 83though the false brethren did what they could to the contrarie. Here then Paul sets downe, who were the cause that Titus was not circumcised, namely, certaine persons at Ierusalem, and them he sets forth by two properties, they are false brethren, and they crept into the Church. Touching the first, by it we 5learne, that the Church of God vponupon earth, euen when it is at the best, hath wicked men, and hypocrites in it. In Adams family, there is Cain: in the Arke, there is Cham: in Christs family, or schoole, there is Iudas. In the Church of Ierusalem, planted and gouerned by the chiefe Apostles, there be false 10brethren. The true sheepe be often without, and wolues within. Therefore we may not so much as dreame of a perfection of the Church of God vponupon earth; so long as wicked men be mixed with true beleeuers.

Againe, these aduersaries of Paul, are called false brethren, 15because they ioyned Circumcision with Christ, as a necessarie cause of iustification, and saluation. Hence it followes, that the Church of Rome, is a false Church: because it ioynes workes with Christ, in the case of our iustification, and that as meritorious causes.

Their second propertie is, that they crept into the Church, which I conceiue on this manner. The Church of God is as a sheepefold, or house, Ioh. 10. 1. Christ is the onelyonly dore. Now Pastours, that teach Christ aright, are saide to enter in by this dore: they which teach any other way of saluation, are said to 25clime in an other way: and they which teach Christ, ioyning some other thing with him in the cause of saluation, are said to Creepe in: because in appearance, they maintaine Christ; and yet, because they adde something to Christ, they neither enter nor continue in the true Church, with any good warrant from 30God. In this, they are like the serpent. Liuing creatures were all placed in Eden: and Man was placed in the garden of Eden called Paradise, and so were not beasts. How then comes the serpent in? why, in all likelihood, it crept in. And so doe false brethren into the Church. Hence I gather that false brethren, 35are not true, and liuely members of the visible Church: though they be members in appearance. For if they were in their right place, they should not be said to creepe in. The true members of the Church creepe not into the mysticall bodie, but are built and set vponupon the foundation by God. It may be alleadged, p. 84that they are baptised, and thereby made members of the Church. I answer: that faith makes vsus members of Christ, and consequently of the true Church: and baptisme doth but seale our insition into Christ, and serues as a meanes of Admission into the outward societie of the congregation: and the outward 5washing doth not make any man a member of Christ. Againe, it followes hence, that false brethren are not members of the Catholike church. For the visible church is part of the Catholike: and therefore they which are not reall members of the true visible church, are not members of the Catholike.

Againe, in that false brethren creepe into the congregation, hence it appeares, that no man can set downe the precise time, when errours had their beginning. For the authors thereof enter in secretly, not obserued of men. The enuious man sowes his tares, when men be asleepe, Math. 13. It sufficeth therefore, if we 15can shew them to be errours by the word, though we cannot designe the set time when they began. The time when a shippe sinketh, we often obserue: but the time when it first drew water, we doe not. Let the Papists thinke vponupon this.

Paul, hauing thus declared who were the causes that Titus 20was not circumcised; goes on, and shewes, how they were causes. The effect, and summe of his declaration, is this: They vrged the obseruation of the Ceremoniall law, as necessarie: and hereupon we resused to circumcise Titus. First therefore, Paul sets downe how they vrged circumcision, and that by three degrees. 25First, they come in priuily. Secondly, they spie out their libertie. Thirdly, they labour to bring them into bondage. Againe, Paul sets downe the manner of their refusall, in three things. We gaue not place for an houre. We gaue not place by subiection. We gaue no place, that the truth of the Gospel might continue with you.

The first degree or steppe in their vrging of circumcision, was, that They came in priuily: that is, they ioyned themselues in fellowship with the Apostles, & in shew pretended the furtherance of the Gospel: & yet indeed meant nothing lesse: though their fraud, & wickednes was not perceiued. Here then the foū dation 35they lay of all their naughtie dealing, is their dissēbling, which Paul here notes & condemns. On the contrarie, our dutie is, to be indeed that which we professe our selues to be: & to professe no more outwardly, then we are inwardly: and to approue our hearts to god, for that which we professe before mē.

p. 85The second steppe or degree is, that they spie out the libertie vvhichwhich Paul, and the rest had by Christ: that is, they conferre with the Apostles, and inquire of them what libertie they hauehave by Christ, in respect of the Ceremoniall lawe of God: and this they doe, not of a minde desirous to learne, but for aduantage sake. There be two kinds of spying: one lawefull, the other vnlawefull. 5Lawefull, as when in iust and lawefull warre, we inquire into the counsells and doings of our enemtes. Numb. 13. 1. Vnlawefull, when men prie into any thing, or matter, to finde a fault. Thus hypocrites spie faults in the persons and liues of men; that they may hauehave somwhat whereby to disgrace 10them, Math. 7. 4. Thus Atheists prie into the scriptures, that they may confute them. Thus sundrie hearers, come to sermōs, that they may carpe. Thus our enemies, inquire into our religion, that they may finde (as they suppose) exceptions, vntruthes, and contradictions. And in the Church of Ierusalem, 15false brethren inquire, how farre Christian liberty extends, that they may ouerthrow it. This kind of spying, is a common fault; we must take heede of it, and apply the eie of our minde to a better vse. First, we are to be spies, in respect of our owne sinnes, and corruptions, to spie them out. Lam. 3. 40. Let us 20search our waies, and inquire, and turne againe to the Lord. Again, we are to plaie the spies, in respect of our spirituall enemies, that we may finde out the temptations of the flesh, the world, and the deuill. Thirdly, we must be as spies, in searching of the Scriptures. Ioh. 5. 39. that we may vnderstand the words of the 25lawe of God, and find comfort to our soules.

The third and last degree of vrging, is, that the false brethren seeke to bring the Apostles in bondage, that is, to binde them to a necessarie obseruation of the ceremoniall lawe. Here let vsus marke the practise, and pollicie of the deuill. Libertie 30from sinne, death, and the ceremoniall lawe, is the treasure of the Church: and therefore the deuill seekes to ouerthrow it, by holding men in bondage vnderunder abolished ceremonies. Thus at this day, they of the popish Church, are in bondage vnderunder an heape of humane traditions, beeing indeede, a yoake farre heauier, 35then that of the ceremoniall-lawe. Againe, when men professe the name of Christ, the deuill is content with it: and he indeauours with all his might, eueryevery where to hold them vnderunder the bondage of sinne, and to hold them in his snare at his will. p. 86Thus vnderunder the name of Christianitie, there be swarmes of Atheists, Epicures, Libertines, worldlings, and prophane persons. At this time, according to auncient custome, we celebrate the memoriall of the birth of Christ: and yet no time so full of disorder as this. For the most that professe Christ, take and challenge to themselues, a licentious libertie, to liue and doe as 5they list: and this kind of libertie, is flat bondage. But they that are seruants of Christ indeed, should take heede of this bondag…: For beeing free from sinne, they should be seruants of nothing but righteousnesse, Rom. 6. 18. They that be of a corporation, 10stand for their liberties: what a shame then is it, that men should louelove bondage, and neglect the spirituall libertie, which they hauehave by Christ.

Thus, we see, howe the false brethren vrged circumcision: now let vsus come to Pauls refusall. The first point is, that they 15would not giuegive place for an houre. It seemes they were requested to vse circumcision but once; but they would not yeeld, so much as once: because their acte would hauehave tended to the preiudice of Christian liberty, in all places. Here we learne, that we may not vse the least ceremonie that is, in the case of confession; 20before our aduersaries, that is, when they seeke to oppresse the trueth, by face, or by fraud, and make ceremonies, signes, and tokens, of the confession of any vntrueth. Iulian the Emperour sitting in a chaire of estate, gaue gold to his souldiers, one by one, withal cōmāding to cast of frākincense, so much 25as a graine into the fire, that lay vponupon an heathenish altar, before Theodoret. bist. lib. 4. c. 16.him. Nowe Christ in souldiers refuse to do it: and they which had not refused, afterward recalled their acte, and willingly suffered death.

Againe, here we learne, that we are not to yeeld from the 30least part of the trueth of the Gospel, that God hath reuealed to vsus. This truth is more pretious, then the whole world beside: and heauen and earth shall rather passe, then the least tittle of it shall not be accomplished. The commission of the Apostles, was to teach them, to doe all things, which God had commanded. 35Therefore the vnion or mixture of our religion with the popish religion, is but a dreame of vnwise Politickes: for in this mixture, we must yeeld, and they must yeeld something: but we may not yeeld a iot of the truth reuealed to vsus. There is no fellowship of light with darkenesse. 1. Cor. 6. Colacinthus a p. 87naughtie pot hearbe, marred a whole pot of pottage. 2. King. 4. 40. Christ saith in the like case of the Pharisies; Let them alone: they are the blinde leaders of the blind, Math. 15. 14. We may yeeld in things indifferent, but not in points of religion. In matters of this world, we may be indifferent, and of neither side: but in matters of God, we may not. There is no halting 5betweene two religions.

The second point is, they gaue not place by way of subiection. The reason is, the Apostles were of highest authoritie, Luk. 10. 16.Luke 10:16simply to be beleeued in their doctrine. And they had extraordinarie authoritie, to punish them that rebelliously withstood 10them. Act. 5. 5. & 10. & Act. 13. 20. 2. Cor. 10. 6. For this cause, they were not to stand subiect to the iudgement, and censure of any man. They willingly suffered their doctrine to be tried; yet were they not bound to subiection, as other ministers of the new testament are, 1. Cor. 14. 32. 1. Ioh. 4. 1. It may be said, 15if they would not giuegive place by subiection, howe then gaue they place? Answer. There is two kinds of yeelding: one by tolleration without approbation, the other by subiection, which is the greatest approbation that can be. By the first, it may be, Paul was content to giuegive place, but not by the second. Here we 20see, howe we are to yeeld, to the corruptions of the times, in which we liue, whether they be in manners, or in doctrine. We are to giuegive place by meeke and patient bearing of that which we cannot mende, but we are not to giuegive place by subiection.

The third point is, the ende of Pauls refusall, That the truth 25of the Gospell might continue: that is, that the Gospel might be preserued in puritie, and integritie in all things. And by this Paul giues vsus to vnderstand, that if circumcision be made a necessarie cause of iustification, and saluation, the truth of the Gospel doeth not continue. Here let vsus obserue, that when iustification, 30or saluation is ascribed to workes, or Sacraments, the truth of the Gospell giues place, and falshood comes in the roome. Wherefore the religion of the Church of Rome, is a meere deprauation of the Gospel, for it makes workes to be the meritorious causes of iustification, & saluation. Nay, which 35is more, it teacheth men to worship a peece of bread, and to invocate dead men, and to kneele downe to stockes, and stones.

6 And of them that seemed to be p. 88great ooI learned nothing, or, I was not taught.—:(what they were in times past, it makes no matter to me: God accepteth no mans person:) for they that are the cheife, did not communicate 5any thing to me.

Here Paul laies downe the second signe of his approbation, namely, that in conference, he learned nothing of the cheife Apostles. 10And this he expresseth in the first words: in which, the concealement which he vseth, is to be obserued. For hauing begun a sentence, he breakes it off in the middle, and conceales the latter part, and leaues it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. 15The like forme of speaking, is vsed 1. Chron. 4. 10. Where Iabez saith, If the Lord blesse me and be with me; concealing the end of his sentence, I will be thankefull, thus, and thus.

In the roome of this concealement, Paul puts an answer to an obiection. For some man might take exception, against his 20former speech, thus: Thou callest the Apostles Great, but thou speakest fainedly: for thou knowest, they were but poore fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no mans person. This done, he proceeds, and renders 25a reason of his first speech: he learned nothing of the cheefe Apostles: because, they did not communicate any thing to him, either in doctrine or counsell.

The vse. This verse serues to expound other places in S. Iohn. Where Christ promiseth to giuegive his spirit to his Disciples, 30to teach them all things, Ioh. 14. 26. and to led them into all truth, Ioh. 16. 13. Now these promises directly, and properly, concerne the Apostles: and they are here verified in Paul. Who was so farre forth taught by God, and lead into all truth, that the cheife Apostles could not teach, or communicate, any 35thing to him. For all this, though Paul and the rest, were led into all truth, that they could not erre, yet were they not led into all holinesse of life, that they could not sinne. Paul saith, to will is present with me, but he addes, that he cannot doe the good p. 89he would. Christ saith to all the Apostles, He that is washed and is all cleane, must still hauehave his feete washed, Ioh. 13. 10. Wherefore they are to be rebuked, that thinke there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministerie, if they can spie any thing amisse in their doings. VponUpon the same ground, they 5might reiect the Ministerie of the Apostles. For though they could not erre in preaching, and writing, and though they had no neede to be taught of any man, yet were they not free from sinne in their liues; and the chiefe of them sundrie times fayled.

Againe, here we learne, that there is a good, and lawfull kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonour of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chiefe Apostles. For if he had said otherwise, he should hauehave bin reputed 15to be no more but an ordinarie disciple: and the doctrine, which he taught before this conference, should hauehave bin called in question. For this cause, he stands vponupon it, that they did not communicate any thing vntounto him. VponUpon the like occasion he professeth that he will boast, 2. Cor. 11. 16. Here the saying of 20Salomon may be obiected, Let an other mans mouth praise thee, and not thine owne, Prou. 27. 2. I answer, it sufficeth for the truth of sundrie prouerbs, if they be commonly, ordinarily, and vsually true, though they be not generally true. Thus ordinarily, men are not to praise themselues: yet in a speciall and extraordinarie 25case, it may be otherwise, And the manner which Paul vseth in commending of himselfe, is to be obserued. First, he doth it in great modestie: because in speaking of himselfe, he concealeth that part of the sentence, which should hauehave serued to expresse his praise. Secondly, in praising of himselfe, he 30is not carried with enuie, but his care is, to maintaine the good name of the rest of the Apostles; when he saith, What they hauehave bin, it is no matter to me. Here then we see, that the Atheists doe Paul wrong, who challenge him for pride, and presumption, as though he could not brooke an equall, and withall 35skorned to learne of any. Againe, by Pauls example we are to take notice of a common sinne. Mens hearts are so possessed with selfe-louelove, and they are so addicted to their owne praise, that it is griefe to them, to heare any praised beside thēselues: p. 90whereas louelove binds vsus as well to take care for the good name of others, as of our owne.

When Paul saith, What they were in times past, it matters not to me: we learne, that we are to esteeme of men, not as they hauehave bin, but as they are. Peter, Iames, and Iohn, though they had bin fishermen, yet are they honoured of Paul, as Apostles. 5Therefore when men hauehave repented, we may not vpbraid thē with their liues past. Neither may we take occasion to contemne them that be in authoritie; because we hauehave knowne what they hauehave bin heretofore: but eueryevery man is to be esteemed 10according to his calling, and according to the grace of God giuen him. Like is Gods mercifull dealing toward vsus. For he accepts men, not as they hauehave bin, but as they are when they repent. Therefore if Sathan shall at any time obiect thy life past: say vntounto him thus: Tell me not what I hauehave bin: but tell 15me what I am, and what I will be. This sufficeth when we repent.

God accepteth the person of no man] By person is meant, not the substance of a man, or the man himselfe, but the outward qualitie, or condition of man, as countrey, sexe, birth, condition 20of life, riches, pouertie, nobilitie, wisdome, learning, &c. And God is saide, not to accept the person, because he doth call men, bestow his gifts, and giuegive iudgement, according to his owne wise and iust pleasure, and not according to the outward appearance, and condition of the person. Read Iob. 34. 19. It may 25be obiected, that God deales not equally with them that are equall: because all men are equall in Adam, and of them he chooseth some to eternall life, and refuseth others. I answer: he is said to accept persons, that deales vnequally with men, beeing bound to deale equally: now God is not thus bound: because 30he is a soueraigne, and absolute Lord ouer all his creatures, and may doe with his owne what he will, Math. 20. 16. Secondly, it may be obiected, that God had respect to Abel, and his sacrifice, Gen. 4. 4. Ans. The condition of man is twofold, outward, inward. Outward, standes in worldly, and ciuill respects. 35Inward, standes in a pure heart, good conscience, and faith vnfained. For this onelyonly was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in eueryevery nation he that feareth God, is accepted of him, Act. 10. 34. Thirdly, it may be obiected, that God iudgeth eueryevery man according to p. 91his workes. Ans. Though workes appeare outwardly, yet the roote and ground of them, is in the heart. And the iudgement of God is according to them, as they are fruits of the faith of the heart.

The vse. All men are in this to be like vntounto God their heauenly father: not accepting persons in their dealings. As Magistrates 5in the exequution of iustice, Deut. 1. 17. Ministers in teaching, and in the reproouing of sinne, Mark. 12. 14. and all beleeuers, who are not to hauehave religion in acceptation of persons, Iam. 12. 1. This acceptation is the ruine of societies. And it is the common fault. For vsually elections are made, offices 10bestowed, and iustice exequuted with partialitie, and with blind respects to countrey, kinred, friendship, money.

Secondly, we are all taught, to feare the iudgement of God, and to prepare our selues with all diligence, that we may be 15found worthie to stand before God, in that great day. For we must come naked before him, and he will hauehave no respect to our birth, our riches, our learning. Therefore it is good for vsus now to put on Christ, that in him we may be accepted. For with him the father is well pleased.

Thirdly, we may not set our hearts vponupon the outward things of this world: because God doth not respect vsus for them. But we are earnestly to seeke after the things that make vsus accepted with God; as true faith, righteousnes, and good conscience. Rom. 14. 17.

Againe, superiours must be admonished to deale moderately with their inferiours, Coloss. 2. 11. Againe, inferiours are to comfort themselues, if they be oppressed: in that God the iudge of all, accepts no persons.

Lastly, here we learne, that when we shall hauehave immediate 30fellowship with God in heauen, all outward respect of persons shall cease. God himselfe, and the lamb Christ Iesus, shall be all in all to the Elect.

In the ende of the verse, Paul addes: for they communicated nothing to me. but to the contrarie Rom. 1. 12. may be obiected. Where Paul desires to come to Rome, that he might be comforted 35by their mutuall faith both his, and theirs. Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine, or iudgement; yet might they, or the meanest beleeuers, conferre something vntounto him, in respect of comfort, or the p. 92confirmation of his faith: and thus much he signifieth to the Romanes. Here is a good item for them, that come to no sermons, because they can learne nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection.

7 But on the contrarie, when they saw that the Gospel ouer the vncircumcision was committed vntounto me, 10as the Gospel ouer the circumcision was to Peter:

8 (For he that was mightie by Peter 15in the Apostleship ouer the circumcision, was also mightie by me toward the Gentiles.)

9 And when Iames, and Cephas, and Iohn, knew the grace of God that was giuen to me, which are accounted 25pillars, they gaue to me, and to Barnabas, the right hād of fellowship, that we should preach to the 30Gentiles, & they vntounto the Circumcision.

The wordes of more difficultie, are thus to be explaned. Contrariwise] that is, they did communicate nothing to me in way of correction, but on the contrarie they gaue me the hand of fellowship. Againe, the words [Circumcision, and vncircumcision] signifie the nation of the Iewes, and the Gentiles, the one p. 93circūcised, the other vncircūcised. And whē Paul saith, that the grace of God was giuen to him, he meanes specially, the gift of an Apostle. Rom. 1. 5. Lastly, to giuegive the right hand of fellowshippe to Paul, is to esteeme and acknowledge him, for their collegue, or fellowe Apostle, by giuing the right hand in token thereof.

The contents of the words are these. Here Paul sets downe the third signe of his approbation, namely, that the cheife Apostles acknowledged him for their fellow Apostle, v. 9. Secondly, he sets down the manner, how the cheefe Apostles acknowledged this fellowship: and that was, by making a couenant 10with Paul, that he should preach to the Gentiles, and Peter to the Iewes. Thirdly, he sets down the impulsiue cause, that mooued the Apostles to receiue Paul to their fellowship: and that was the decree of God, whereby he ordained, that Paul should be the cheife Apostle to the Gentiles, and Peter the 15cheife Apostle among the Iewes, v. 7. Lastly, he sets down the signes, whereby the Apostles knew, that Paul was ordained the Apostle of the Gentiles: and they are two, the grace of god giuen him, and the power of his Ministerie, among the Gentiles, v. 8, 9. Furthermore, the things here contained, are in a syllogisme 20disposed, thus:

When the Apostles saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes, they acknowledged me for their fellow Apostle, and made a couenant with me, that I should preach to the Gentiles, and Peter to the Jewes.

But when I was with them at Ierusalem, they saw that I was ordained the cheife Apostle of the Gentiles, and Peter of the Iewes.

This minor is omitted, yet the proofe thereof, is set down thus. For they saw the efficacie of my ministerie among the 30Gentiles, and the grace of God that was with me. Therefore they acknowledged me for their fellow Apostle, &c.

The vse. This text makes notably against the primacie of Peter. First therefore, let vsus obserue the Ordinance of God here plainely expressed, that Paul should be the cheife Apostle 35of the Gentiles, and Peter the cheife Apostle of the Iewes. And this may else where be gathered. For the commission of the twelue Apostles ran thus, that they must first preach to Ierusalem and Iudea, then to Samaria: and in the last place; to the vttermost part of the earth. Act. 1. 8. And Pauls commission was, p. 94that he should first preach to the Gentiles, and in the second place to the people of Israel, Act. 9. 16. It may be obiected, that the commission of all the Apostles, was to goe into all the world, and to preach to all men without exception, Mar. 16. 15. Answer. This power and libertie, Christ gaue to all the Apostles, and he did not take it away afterward: neuerthelesse, he 5ordered it by a second decree, that Paul should specially hauehave care of the Gentiles, and Peter of the Iewes. And this the Lord did in great wisdome, that confusion and discord might be auoided, and a regard had of all prouinces through the world.

Hence it followes, that the primacie of Peter, ouer Iewes & Gentiles, is a supposed thing. For the ordinance of God, is, that Peter shall be cheife ouer the Iewes, and not ouer the Gentiles, which were almost all the world beside. And thus the supremacie of the Pope goes to the ground, for if he hold of Peter, and 15succeede him in authoritie, and office, (as he pretends) he must challenge a superioritie ouer the Iewes, and he hath nothing to doe with vsus. For Paul was cheife ouer the Gentiles, and not Peter.

Secondly, this Ordinance of God giues vsus to vnderstand, 20that the place, Math. 16. 18. Thou art Peter, and vponupon this rocke will I build my Church, &c. and I wil giuegive thee the keies of the kingdome of heauen: doth not containe a promise made to Peter, of a primacie ouer all the Apostles, and ouer the Catholike church. If Christ had meant any such thing, in these words, he would 25not hauehave assigned the Iewes to Peter, and all the nations of the world beside, to Paul. Thus we see, how this text, for many hū dred yeares, hath beene abused, and is still, at this day.

Thirdly, it is false which the Papists teach, that the place in S. Iohn, Feede my lambes, and, feede my sheepe, giues a primacie 30to Peter, ouer the whole world. For by the ordinance of God, this feeding of lambes, and sheep, is limited to the nation of the Iewes.

Lastly, whereas Eusebius saith in his Chronicle, that Peter was Bishop of Rome, and sate there 25. years, it hath no likelihood 35of truth: for then Peter liued in the breach of an expresse commandement of God, for a long time: because the Iewes were his speciall charge.

Againe, it is to be obserued in this text, that Iames, Peter, Iohn, are made equall, all being pillars; and Iames is first named: p. 95and that not without cause. For not Peter, but Iames was the President of the councell of Ierusalem: because he spake the last, and concluded all, Act. 15. 13. Therefore the first naming of Peter, in other places of scripture, is no sufficient proofe of his supremacie.

Thirdly, Peter here is said to make a couenant with Paul, that 5he shall be the Apostle of the Gentiles, and Peter of the Iewes. But if Peter had bin head of the Church for 14, yeares togither; and had but known the primacie, which the Papists giuegive to him, he would not hauehave consented to this order. It is alleadged, that Paul was the cheife Apostle ouer the Gentiles, in respect of 10paines and labour, and not in respect of iurisdiction. I answer, this distinction hath no ground in the word of God. Againe, Paul was an Apostle, and vsed his Apostolicall authoritie ouer the Gentiles: and there is no Ecclesiasticall person that is, or can be aboue an Apostle. For he was simply to be beleeued in 15preaching and writing, and had extraordinarie power giuen him by God, to punish them that rebelled.

Againe, Paul here saith, that the Gospel was committed to him and Peter, that is, that they were put in trust with it. Hence we 20learne 3. things. The first, that the Gospel is not ours, but gods; and that men are but the keepers of it. For this we are to praise God. The second is, that the ministers of the word, are to keep, and maintaine the truth of it, with all faithfulnesse and good conscience: and further, to apply it to the best vse, and to the 25greatest good of men. For this charge lies vponupon them that are put in trust. The third is, that the Gospel is a speciall treasure. For this, we in England are to giuegive vntounto God all thankfulnes, specially, by bringing forth the fruits of the Gospel. In this dutie the most of vsus come short: and therfore we may iustly feare, 30least God take from vsus the gospel of life, and giuegive it to a nation, that will bring forth the fruit of it.

Moreouer, in that Paul saith, that God was mightie by him, and Peter, to the Iewes and Gentiles, we are to consider the efficacie of the Ministerie. Of it three cautions are to be obserued. The first, that grace or power to regenerate, is not included in the 35word preached, as vertue to heale, in a medicine: Paul saith, He that planteth, and he that watereth is not any thing, 1. Cor. 3. 7. To regenerate, is the proper worke of God, not agreeing to angels, no not to the flesh of Christ, exalted aboue men and angels. p. 96For the vertue to renew or regenerate, is not in it, as in a subiect, but in the godhead of the sonne. The second caution is, that grace is not inseparably annexed, and tyed, to the word preached, for to some it is the sauour of death, to death. The third is, that the preaching of the word is an externall instrument of faith, and regeneration: and the proper effect of it, is to 5declare, or signifie. And it is an instrument: because, when the ministers of the word, doe by it signifie and declare, what is to be done, and what is the will of God, the spirit of God inwardly inlightens the minde, and inclines the heart to beleeue, and obey. Hence we learne that it is a magicall fiction, to suppose 10that fiue words, For this is my bodie, should transubstantiate the bread, into the bodie of Christ. Secondly, we learne, that the Sacraments doe not conferre grace, ex opere operato, by the worke done. For the word and Sacraments, are both of one 15nature (Sacraments beeing a visible word.) Now the word, & the preaching of it, doth not conferre grace, but onelyonly declare what God will conferre. Thirdly, by this it appeares, that charmes or spels, hauehave not force in them to cure diseases, and to worke wonders, but by satanicall operation. For the best 20word of all, euen the word preached, hath it not. Lastly, we are here to be put in mind, that we loose no time in hearing of the word; for it is a meanes whereby we are clensed and renewed. EueryEvery branch that bringeth forth fruit, God purgeth it by his word and other meanes, that it may bring forth more fruite, Ioh. 15.

It is a thing to be obserued, that the Apostles at Ierusalem, acknowledged Paul to be an Apostle: because he had the gift of an Apostle, and because his ministerie was powerfull amōg the Gentiles. Therefore, they which hauehave the gift of teaching, by whome also God is powerfull in the conuersion of sinners, 30are Ministers certenly called of God. Let them thinke on this, that vtterly condemne the ministerie of the Church of England. For many teachers among vsus, can shew both the gift of teaching, and the power, or efficacy of their ministery.

It is worth the marking also, that the Apostles are called Pillars. Here we see, what is the charge of the ministers of the 35word, namely, to sustaine and to vphold the Church, by doctrine, praier, counsel, good life. Elizeus is called of Ioas, The charrets and horsemen of Israel, 2. King. 13. 4. And the Church of God vponupon earth, is called the Pillar and ground of trueth, in p. 97respect of the Ministerie of the word. 1. Tim. 3. 15.

Againe, in that all ministers in their places (according to the measure of gifts receiued) are pillars, they are admonished hereby to be constant in the truth, against all enemies whatsoeuer. It is the praise of Iohn the Baptist, that he was not as a reed shaken of the winde, Math. 11. 7. All beleeuers are to stand fast in 5temptation, against their spirituall enemies, Eph. 6. 13. and this they shall the better doe, if they be directed by the good example of their teachers.

Thirdly, in that Ministers are pillars, we are taught to cleaue vntounto them, and their ministerie, at all times, in life and death. 10For we are liuing stones in the temple of God, Christ is our foundation, and they be pillars to hold vsus vp: and therefore not to be forsaken. Deut. 12. 19.

Furthermore, Paul at this time was not accounted a pillar: for he saith thus, Iames, Cephas, Iohn, are accounted pillars; as who 15should say, I am accounted none. Thus Paul goes through good report, and euill report, and is content to be contemned.

Lastly, the example of concord among the Apostles is to be obserued: in that they giuegive the right hands of fellowship one to an other.

10 Warning onelyonly that we should remember the poore: which thing also I was diligent to doe.

In these words, Paul sets downe the fourth and last signe of his approbation at Ierusalem, on this manner. At my departing the Apostles warned me to remember the poore, and of no other thing did they giuegive me warning: therefore there was a full 30and perfect consent betweene vsus.

In the wordes, two things are set downe, the Apostolicall warning, and the practise of it by Paul. The warning in these words, [Warning onelyonly that we should remember the poore.] In them three points are to be considered. The first, that the 35Church of Ierusalem is in extreame pouertie. And the causes of it may be two. The first, because the poorer sort receiued the Gospel: thus it was in Corinth, 1. Cor. 1, 26. Not many wise according to the flesh, not many mightie, not many noble. The like p. 98we in experience at this day: the poorer sort among vsus doe more heartily receiue it then they of the richer sort. By this we are taught, that we may not fixe our louelove, and our confidence vponupon riches: & they that buie, must be as though they bought not, and they that possesse, as though they possessed not. Because riches steale away the heart. The second cause of their 5pouertie was, that they were depriued of their riches for the profession of the name of Christ. 1. Thess. 2. 14. Heb. 10. 34. Here we are taught to sit downe, and to recken what the profession of Christ will cost vsus to the vttermost: and we must put this in 10our account, that we must be readie, and willing to part with the deerest things in the world, for the name of Christ. And this reckning and resolution must we daily carrie about with vsus.

The second point is, Why the Church of Ierusalem must be releeued by the Gentiles, considering by Gods law Deut. 15. 1511. eueryevery place must releeue his owne poore. Ans. We are first of all, debters to our owne poore, and they must first be releeued: this done (in the case of extreame necessitie) we are debters to the poore a thousand miles off. And in this case, did the 20Apostles craue releefe of the Gentiles, for them of Ierusalem.

The third point is, that the Apostles themselues are carefull for the gathering of releefe. Hence we learne, that it is the office of Pastours and teachers, not only to preach and dispence 25the word, but also to hauehave care of the poore: and this care is to be shewed in exhortation, counsell, ouersight. As for the administration and execution of matters belonging to the poore, it belongs to others. If the Apostles at any time gathered, carried, and dispensed releefe, it was because the Church was not yet founded, and planted, and therefore there was no other to 30doe it.

Now I come to the practise of Paul, in these words; Which thing also I was diligent to doe it. Here first let vsus marke, that Paul who had spoiled and made hauocke of the Church of Ierusalem, 35now gathers releefe, (and as we say) begges for it: and, no doubt, the rather that he may make some recompence for the wrong he had done. By his example we are taught to make Satisfaction for all iniuries and hurts done to others, and that to the vttermost. He that steales, according to the qualitie of p. 99his theft, must restore either twofold, or fourefold, Exod. 22. 7. he that maimes a man must pay for his healing, and for his resting, that is, for the losse of his labour, Exod. 21. 19. Daniel saith to Nabuchadnezzar, O King, breake off thy sinnes with almes deedes, Dan. 4. 24. that is, whereas thou hast bin giuen to crueltie, and oppression, cease to doe so any more, and make some 5recompence by giuing of almes. Dauid saith, it is the propertie of a wicked man, to borrow, and not to repay, Psal. 37. 21. Satisfaction, recompence, and restitution, is the way to life by the appointment of God. Ezech. 18. 7. and 33. 15. If thou restore the pledge, and repay that which thou hast robbed, thou shalt liue, and 10not die. The Lord saith, Are the treasures of wickednes yet in the house of the wicked? and he addes, that he will not iustifie the false ballance, Mich. 6. 10, 11. Zacheus, in his conuersion for known wrongs, restores fourefold: and for his vnknown wrongs he giues halfe his goods to the poore. Luk. 19. 7.

Let vsurers, ingrossers, and all that oppresse, or deale deceitfully, remember this; and begin to make conscience of this du ty of Satisfaction, or restitution. And that it may the better be practised, I will further set downe fiue points.

The first is, who must satisfie and restore? Ans. He that is the cause of any wrong, or losse to others: and all they that are accessarie. Men may be accessarie many waies, by commaundement, by counsell, by consent, by partnership, by receiuing, by silence when a man ought to speake, by not hindring when he ought to hinder, by not manifesting that which we ought 25to manifest.

The second is, To whom must restitution be made? Ans. To him that is wronged, and beares the losse, (if the partie be knowne and aliue:) if he be dead, to his heires: if all be dead, to the poore. If the person wronged be not knowne to vsus (as often 30it falls out) then restitution is to be made to the Church, or commonwealth, and restitution is to be turned into Almes for the poore. Dan. 4. 24. Moreouer, if both the giuing and the receiuing of a thing be vnlawfull, as in bribes, and Simoniacall gifts; restitution is not to be made to the giuer, but, as before, it 35is to be applied to common vse, specially to releefe.

The third point is, What must be restored? Ans. The things which are of vsvniustly receiued, or deteined, either known to vsus, or vnknowne. If they be knowne, they are in their owne p. 100kind to be restored, or in value, Exod. 21. 19. If the partie, who is to restore, be in extreame pouertie, and hauehave not wherewith to make recompence, he must doe that which he can, that is, he must shew a readie and willing minde: and this is done by confession, and by crauing of pardon. If goods to be restored, be 5for their value and quātitie vnknowne, then restitution must be made according to the iudgement, and discretion of them that are wise.

The fourth point is, touching the time when? Ans. In respect of preparation of mind, we must presently satisfie: yet not 10in respect of execution. For the Act of restitution may be deferred, if there be ignorance of the right, or ignorance of the fact, if the restorer be in extreame neede: if vponupon present restitution, life, goods, or good name, be indangered.

The last point is, in what order and manner, Restitution is to be made? Ans. Things certen must first be restored, and 15things vncerten after. Among things certen, that is, which certenly belongs vntounto an other, things bought and not deliuered, are to be restored, and Deposita, things committed to our trust. If things to be restored for their value and qualitie be vncerten, 20the order is this; Restitution must be made (according to the discretion of wise men) in some part: and for the rest, pardon to be craued. Againe, in restitution warines is to be vsed, least by supplying the losses of other men, we make to our selues the losse of good name.

Againe, in Pauls practise we see an earnest care and diligence to prouide for the poore. And his diligence is further expressed Rō. 15. 25, 28. where it is said, that he ministred to the Saints at Ierusalem, and withall that he gaue himselfe no rest in this dutie, till he had sealed this fruit vntounto them, that is, till he saw 30it done according to his desire. His example must be followed of vsus. It is not enough for vsus to giuegive good words, and to wish well, but we must in our places and callings, doe our endeauour that releefe may euen be sealed to our poore. And there be many reasons to mooue vsus. First, let vsus consider that the 35charge was very great, to maintaine the altar of the Lord in the old Testament with sheepe, and oxen, and offerings of all kinds: and now in the new Testament the poore come in the roome of the Altar. Secondly, the poore represent the person of Christ; and in them he comes vntounto vsus, and saith, J am hungrie, p. 101I am sicke, I am naked, I am harbourlesse: therfore, looke what we would doe to Christ, the same must we doe to them. Thirdly the poore hauehave title, and interest, to part of our goods: for God is the Lord of them, and we are but stewards to dispose and vse them, according to his appointment. And his will is, that part of our goods be giuen for the releefe of the poore. If 5this be not done, we are theeues in respect of the goods we possesse. Lastly, merciemercy or the bowels of compassion in vsus, is a pledge, or an impression of the merciemercy that is in God, towards vsus: and by it we may knowe, or feele in our selues, that merciemercy belongs vntounto vsus. Thus we see, what is our dutie: nowe let vsus 10consider what is our fault. Not to blame any person or persons, it is our common fault, that we are backeward and slacke in this dutie. And the cause is, that we doe not heartily giuegive our selues to Christ: and this makes vsus to be so slacke in giuing our 15goods to the poore, 2. Cor. 9. 5. Againe, we commonly liue (as it were) without a law. We doe not with Dauid, set the laws of God before vsus, Psal. 119. v. 168. Neither doe we apply our hearts to his statutes, v. 112. For then would we with Dauid, make haste to keepe the commandements of God, v. 60. Specially 20this great commandement of releefe: and the rather, because the obseruing of it, is the inriching of vsus all.

Lastly, let vsus marke, that Paul beeing warned of the Apostles, was diligent to doe that, whereof he was warned. The like must we doe. It is not sufficient to heare, but beside this, there 25must be in vsus a care and diligence to doe and practise that which we heare. For this is to build vponupon the rocke. And it is a common fault, to heare much, and doe little. Ezech. 33. 24.

v. 11. And when Peter was come to Antioch, I withstood him to his 30face: for he was to be blamed.

In these words Paul propounds the second answer, which he makes to the obiection, mentioned in the beginning of the 35chap. to this effect. Though the church glorifie God for thee: yet wil not the Apostles do it: because thou art contrary to thē. Here Paul answers, that there was indeed a dissention between him and Peter, when he withstood Peter to his face at Antioch: p. 102but the fault was not his, but Peters, who was wholly to be blamed.

For the better vnderstanding of these words, three points are to be handled. The first is, who was resisted? The answer is, Peter the Apostle. For the intent of this chapter is, to shewe what agreement there was betweene Paul, and the rest of the 5Apostles. And there was no Apostle of this name but one. Therefore, they among the Auncient, are greatly deceiued, who thinke, that the Apostle Peter was not reprooued, but some other of that name. The second point is, who resisted? 10Answer. Paul: and that not for shewe and fashion, but in truth, and good earnest. And this appeares, because in the words following, he sets downe a waightie and vrgent cause of his reproofe. Therefore Ierom and others are deceiued, who thinke that Paul reprooued Peter oo'Simulatè, non verè.in shewe and appearance, and not 15in good earnest. The third point is, what was Pauls minde and meaning, in resisting of Peter? Answer. To doe his office. The kingdom of God, and all things pertaining thereto, must hauehave free passage without resistance. The second petition is, Thy kingdome come. Iohn the baptist preached thus, Prepare the way 20of the Lord, and make his paths straight, Mar. 1. Saint Paul saith, Praie that the word of God may hauehave free passage, and be glorified, 2. Thess. 3. 1. Contrariwise, such things as hinder the kingdom of God, must be withstood. Therefore Peter saith, Resist your aduersarie the deuill, strong in faith. 1. Pet. 5. 9. And thus men 25that are instruments of euill, are to be withstood. And here Paul, by an holy reproofe, withstands Peter for his bad example.

In Paul, here first we may behold an example of true vertue, in that he resists euill, to the vttermost of his power, following 30his owne rule, Abhorre that which is euill, and cleaue vntounto that which is good, Rom. 12. 9. HaueHave no fellowship with the vnfruitfull workes of darkenes, but rather reprooue them, Eph. 5. 11. In like manner must eueryevery one of vsus resist euill; first, in himselfe, and then in them that appertaine to him. Therefore Paul saith to 35all, Put on the armour of God, that ye may resist, Eph. 6. 13. Here 2 things may be demāded: first, what must we resist? Paul answers again, Principalities, and powers, and spirituall wickednesses: that is, the deuill, and all his angels. It may be said, we hauehave no dealing with them, for they vse not to appeare vntounto vsus. Ans. That p. 103the deuill comes not vntounto vsus visibly, but in the persons of euill men, and in the badde examples of all men. This made Christ say to Peter, Math. 16. 23. Come behind me, Satan, for thou art an offence vntounto me, when Peter would hauehave disswaded him from going to Ierusalem. Again, it may be said, In what things must 5we resist them? Paul answereth, In heauenly things, v. 12. that is, in things which pertaine to Gods kingdome, and concerne either the saluation of our soules, or the worship of God. For the deuill seeketh by all manner of euils, to hinder these good things. Moreouer, this dutie of resisting euill is so necessarie, 10that we must resist sinne, if neede be, to the very shedding of our blood, Heb. 12. 4.

Againe, we hauehave in Paul an example of bouldnes and libertie in reproouing of sinne. This was a thing commanded to the Prophets and Apostles Isai, 58. 1. Crie and spare not, lift 15vp thy voice like a trumpet, shew my people their transgression. Ierem. 1. 17. Trusse vp thy loines, arise and speake vntounto them all that I commaund thee: be not afraid of their faces, left I destroy thee before them. Like libertie may the ministers of the word vse, obseruing Pauls rule. 2. Tim. 1. 7. God hath not giuen vsus 20the spirit of feare, but of power, and of louelove, and of a sound minde. Where he sets downe three caueats. First, that this libertie in reprouing, is not the fruite of a bold and rash disposition, but it is a fruit of Gods spirit, and so to be acknowledged. Read Mich. 3. 8. The secōd, that the vse of this libertie is to be ordered 25by a sound mind, whereby we are able to giuegive a good ac count of our reproofes, both for the matter, and manner of them. The third is, that all our admonitions must be seasoned and tempered with louelove: that they tend to the good and saluation of them that are reproued. These caueats obserued, 30libertie in reproouing shall neuer want his blessing, Isai. 50. 7.

Thirdly, here is an example in Paul, of an ingenious & ho nest minde. When he sees Peter doe amisse, he reprooues him to his face. Contrarie to this, is the common practise in backbiting, whispering, & tale-bearing, whereby it comes to passe, that when a man is in fault, eueryevery man knowes it, saue he which 35is in fault. This vice the lawe of God expressely forbids, Leu. 19. 16. And it is the propertie of a good man, not to take vp a false reporte. Psal. 15. And Dauid reproues Soul because he did but lend the eare to tale bearers saying wherefore giuest p. 104thou an eare to mens wordes that say, behould, Dauid seeketh euill against thee? 1. Sam. 24. 10.

In Peter, who when he was reproued made no reply, we see an example of patience and humiltie, whereby he humbled himselfe before the reprouer, when he was conuicted of an offence. The like was in Dauid when he said, let the righteous 5smite mee. Psal. 141. v. 5.

Where as Paul saith, that Peter was to be blamed, or condemned, not in respect of his person, but of his example: we see that excellent men euen the cheefe Apostles are subiect to 10erre, and be deceiued. It may be said, howe then may we trust them in their writings. I answer, while they were in deliuering any thing to the Church, whether it were by sermon, or wri ting, they were guided by the infallible assistance of the spirit, and could not erre. Otherwise they might erre, when they 15were out of this worke, in mind, will, affection, or action. Thus Ionas, when he saw that Niniue was not destroyed, was impotent in his anger. Nathan was deceiued in giuing aduise to Dauid, touching the building of the temple 2 Sam. 7. The Apostles at the ascension of Christ, still dreamed of an earthly 20kingdome, saying, When wilt thou restore the kingdome to Israel? Act. 1. And Peter beeing bidden to arise, and eate of things forbidden by the ceremonial law, said, Not so Lord, Act. 10. 1. 4.

Thus then, if Peter was subiect to errour, the pretended successours of Peter, namely, the bishops of Rome, cannot be free 25from errour. It is alleadged, that Peter erred in life; and not in doctrine. I answer, it was so indeed: yet did his bad example tend to the ruine of doctrine, if it had not bin preuented. Therefore, the errour that was in acte, if we respect the euent, was in doctrine. Againe, I answer, that an errour in action, presupposeth 30an errour in minde, or at the least, some ignorance: because the minde is the beginning of the thing done. Thus all sinners, are called ignorant persons. Hebr. 5. 2. And it seemes that the errour of Peter was, that of two euils, it was the best to choose the lesse: that is, to choose rather to offend the Gentiles, 35then the Iewes, to whome he was an Apostle specially appointed.

Here againe we miserable wrethes are taught to watch and pray, that God would not lead vsus into temptation: considering most excellent men are subiect to falling. And men must p. 105be warned not to abuse Peters example in boulstering themselues in their naughtie waies: by saying, we are all sinners, that the best man aliue is a sinner, that the iust man falles seuen times a day. For the place in the Prouerbs 14. 16. is spoken of affliction and not of sinne: the iust man falls seuen times, that is, he falles into manifould perills. And further, we should 5not only consider the faults of iust men, but also their conuersion and repentance. And againe to sinne and to commit sinne are two diuers things. Though the godly sinne yet doe they not keepe a course in sinning and goe on from sinne to sinne.

v. 12. For before certen came from Iames, he ate with the gentiles: but when they were come, he 15withdrew himselfe, fearing them that were of the circumcision.

13. And other Iewes dissembled 20likewise with him: in so much that Barnabas was brought into their dissimulation also.

The Apostle hath propounded his second answer in the former verse: now he proceedes to make a declaration of it. And first, he sets downe the cause why Peter was reproued, and the manner of reprofe. The cause is the 12 and 13. verses, 30namely Peters sinne. And this sinne is set forth by foure things. By the name of the sinne, the matter of the sinne, the cause of the sinne, the effects of the sinne.

The name of the sinne is noted, when Paul saith, And other Iewes dissembled likewise with him. v. 13. where I gather that Peters sinne was Simulation. Simulation of it selfe is a thing indifferent, 35and according to circumstances is either good, or euill. Lawfull simulation is, when men conceit that which they may lawfully conceit, and signifie something either by word or deede, that is onelyonly beside the truth, and not contrarie to it. p. 106This was the Simulation of Ioseph, who carried himselfe as a stranger to his brethren in Egypt, after he had examined them, and knew who they were. Gen. 42. This was the Simulation of Christ, who when he was come to Emaus, made as though he would hauehave gone further, Luk. 24. 28. Thus Paul among the Iewes, plaid the Iewe, 1. Cor. 9. 20. Vnlawfull Simulation is 5that, when something is signified, or fained against the truth, or to the preiudice of any. Of this kind was the simulation of Peter, which tended to the preiudice of the Gospel, and to the offence of the Gentiles.

The second point is, the matter of the sinne, or the sinne it selfe, which was on this manner. First, among the Gentiles at Antioch, he vseth Christian libertie, in eating things forbidden by the ceremoniall law: yet after the comming of certen Iewes from Ierus…lem, he seperates himselfe from the Gentiles, and plaies the Iewe among the Iewes. Like to this, was the halting 15of the Israelites betweene God and Baal. 1. King. 18. 21. and the practise of sundrie men, who are Protestants with vsus, and yet in other countries goe to Masse: and the practise of our people▪ who change their religion with the times.

Here we see the great weaknesse of Peter, in that vponupon a very 20little occasion, and that presently, falls away from his profession to his old course. In him we may behold our owne weakenesse, and consider what we are like to doe in like case. We nowe professe the Gospell of Christ: yet if any occasion were offe…ed, it is to be feared, that many of vsus would be easily 25mooued to returne to our old prophanenesse, and to the superstition of poperie. But for the staying and the better establishing of our mindes, let vsus alwaies remember, that they shall perish, who withdraw themselues from their faith, profession, and obedience, which they owe vntounto God, Heb. 10. 38. Psal. 3073. 27.

Againe, here it must be obserued, that Paul in describing the sinne, expresseth two actions, his eating with the Gentiles, and his seperation from them, the first good, and the latter euill. The beginning of his action was good, but the end of it was naught. 35The reason is this: the man regenerate is partly flesh, and partly spirit: and hereupon it is, that when we will that which is good, we cannot accomplish it, and euill is present with vsus. The child of God is like a lame man, that goes the right way, but p. 107yet halts at eueryevery step. Abrahā & Sara desire ishue, that is from the spirit: but they desire ishue, by Agar their handmaid, that is, from the flesh. Rebecca seekes the blessing for Iacob: that is a worke of the spirit: but shee seekes it by lying, that is from the flesh: Peter eates with the Gentiles, that is from Christian libertie: 5he after seperates himselfe, that is from corruption. Thus we see that the best workes are imperfect, & mixed with corruption: and that for the best workes we must humble our selues, and seeke pardon; not in respect of the goodnesse of the worke, but in respect of the defect thereof.

It may be demanded, how the acte of Peter should be a sin, considering he did onelyonly abstaine from certaine meates, that he might auoide the offence of certen Iewes? Answer. The fact of Peter considered by it selfe, is not a sinne: for Paul did the like in playing the Iewe: but the circumstances make it a sinne. 15For first of all, Peter doth not onelyonly abstaine from meates forbidden by the ceremoniall lawe, but also he withdrawes himselfe from the companie of the Gentiles, and keepes company apart with the Iewes. Secondly, he abstaines not among the Iewes at Ierusalem, but at▪ …n…ch among the Gentiles, where 20a little before, he had openly done the contrarie, in vsing his Christian libertie. Thirdly, he vsed this abstinence, when certen Iewes c…m: from Ierusalem, to search out the libertie of the Gentiles. Fourthly, while Peter seekes to auoid the small offence of some Iewes, he incurres a greater offence of all the 25Gentiles. Lastly, this acte of Peter, did tend to the ouerthrowing of Pauls Ministerie, and the suppressing of the truth of the Gospel. Thus then the act of Peter becomes vnlawfull, that was otherwise lawefull, beeing simply considered by it selfe. Here it may be demanded, what Peter should hauehave done? Ans. 30He shoul hauehave openly withstood the Iewes, that came from Ierusalem: as Paul withstood them that vrged the circumcision of Titus: Or againe, before he had plaid the Iew, he should hauehave aduertised the Gentiles, that for a time he was to yeeld to the infirmitie of some Iewes.

In Peters example, we are taught, that we must not offend God, though all the world be offended. Lesse offences must giuegive place, when the great offence is at hand: that is, when god is dishonoured, and the very least part of his trueth is suppressed.

p. 108The third point to be▪ con…idered, is, the cause of the sinne of Peter: and that was the feare of the offence of the Iewes. Here two questions are to be handled. The first, how Peters feare should be a sinne? Ans. There is a naturall feare created by God, and placed in the heart of man. This feare of it selfe is good. Neuerthelesse by the corruption of nature it becomes 5euill. And it is made euill two waies. One is, when men feare without cause, as when the disciples feare Christ walking vponupon the sea, and feare drowning when Christ was in the ship with thē. The other is, whē there is no measure in feare. As whē men 10so feare the creature, that they neglect their dutie to God. This was Peters feare, and it was a sinne in him. For God is to be feared, simply because he is Lord of bodie and soule, and can destroy both: and he is to be feared for himselfe, whereas eueryevery creature is to be feared in part onelyonly, and for God, Rom. 13. 3. 154. By this we are taught, daily to inure our selues in our hearts to feare God aboue all things.

The second question is, how Peter could hauehave the feare of God, considering he feared men more then God, at the least in this one action? Ans. There are three kinds of feare. One is, 20without all sinne: this was in Adam, and in Christ. The second is, altogether sinnefull, in the wicked and vngodly, because it is seuered from faith, and obedience: as when there is a feare of men, without the feare of God. The third is, a mixed feare, in them that are regenerate, in whome the feare of God 25is ioyned with the corrupt feare of man. And in this mixture otherwhiles the one preuailes, otherwhiles the other. And this feare was in Peter: in whome at this time the carnall feare of man, preuailed against the true feare of God.

Paul notes feare to be the cause of Peters sinne, that he may 30thereby signifie vntounto vsus, what kind of sinne it was, namely, a sinne not of malice, but of infirmitie. A sinne of infirmitie is, when there is a purpose in the heart not to sinne: and yet for all this, the sinne is committed, by reason the will is ouercarried by temptation, or by violence of affection, as by feare, anger, lust. Thus Peter sinned. And let it be remembred, that to sinne of 35infirmitie i… properly incident to such as be regenerate, as Peter was. EueryEvery wicked man makes his sinne his infirmitie: fornication is the infirmitie of the …ornicatour, drunkennes the infirmitie of the drunkard, &c. but it is false which they say. For p. 109they sinne with all their hearts when they sinne.

The fourth, and last point is, the Effect of Peters sinne, in drawing the Iewes, and Barnabas, to the like dissimulation. Here we see the contagion of euill example. And hence we learne, that Minis…ers of the word must of necessitie ioyne with good doctrine, the Example of good life. For first of all, it is 5the exp…es…e commandement of God, 1. Pet. 5. 3. Be patternes of the flocke. 1. Tim. 4. 12. Be an ensample in word, conuersion, louelove, spirit, faith, puritie. Phil. 4. 8. What ye hauehave seene in me, that doe. Math. 5. 16. Let your light so shine before men, that they may see your good works. Secōdly, practise in the Minister is a part of his 10teaching. For the multitude doe not ma…ke so much what men say, as what men doe. Herod did many things, not because Iohn the Baptist was a good Minister, but because he was a good man, Mark. 6. 20. Thirdly, Ministers hauehave not the presence & protection of God, vnlesse their liues be vertuous and 15godly. If thou turne, thou shalt stand before me. Ierem. 15. 19. God reueales his secrets to the Prophets his seruants. Amos 3. 7. Lastly, fearefull iudgements of God belong to Ministers of wicked liues. Destruction befalls the sonnes of Eli and their families, because they by leud example made the people of 20God to sinne. 1. Sam. 2. 24. The like befell the sonnes of Aaron for their presumption.

Againe, all superiours are warned to goe before their inferiours by good example. When Moses went into Egypt to be the guide of the Israelites, the Lord would hauehave destroied him, 25by reason of the bad example in his owne familie, namely, the vncircumcision of his child. Dauid, for his euill exāple, whereby he caused the enemies of God to blaspheme, is punished, and that after his repentance, that men might see in him an example of Gods iudgement against sinne. 2. Sam. 12. 14.

Here againe we see that the consent of many together, is not a note of truth. Peter, Barnabas, and the Iewes, all together are deceiued, and Paul alone hath the truth. Panormitane saith, that a laie-man bringing Scripture, is to be preferred before a whole Councell. Paphnutius alone had the truth, and the whole Councell 35of Nice, inclined to errour.

14 But when I saw that they went not with a right foote to the truth of p. 110the Gospel, I said to Peter before all men: If thou beeing a Iew liuest as the Gentiles, and not like the Iewes, 5why constrainest thou the Gentiles to doe like the Iewes?

In these words, Paul sets downe the reproofe of Peter, and 10the whole manner of it. In it, many points are to be considered. The first is, the time of this reproofe: and that was so soone as Paul saw the offence of Peter. Here we learne, that we must resist, and cut off the first beginnings of temptation, of sinne, and of superstition, because we are prone to cuill: and therefore if 15it once set footing in vsus, it will take place.

The second point is, the foundation of the reproofe in these wordes [when I saw,] and that is a certen knowledge of Peters offence. Here we are to take notice of the common fault, and that is, that we vse to censure, and condemne men specially 20publike persons, vponupon suspitions, and coniectures, and hearesay. Whereas we should not open our mouthes to reprooue, till we hauehave certen knowledge of the fault. Moreouer, publike persons, as Magistrates and Ministers, hauehave their priuiledge, that an accusation is not to be receiued against them, without 25there be a proofe by two or three witnesses. 1. Tim. 5. 20.

The third point is, the fault reprooued, which is here expressed by an other name, not to walke with a right foote to the truth of the Gospel: that is, not to conuerse with men, and to carrie himselfe so, as he may be sutable to the sinceritie of the Gospel, 30both in word, and deede.

Here is a notable dutie set downe for all men, To walke with an euen foote according to the truth of the Gospel: and this is done, when in word and deede, and eueryevery way, we ascribe all the good we hauehave, or can doe, to grace, to merciemercy, and to Christ: 35when againe, in word, and deede, and eueryevery way, we giuegive all thanks to God, for grace and merciemercy by Christ. Here two sorts of men are to be condemned, as haulters in respect of the truth of the Gospel. The first, are Papists, who ioyne Christ and workes in the cause of our iustification, and saluation. The second, p. 111are carnall Protestants, and all other sorts of men, that professe the name of Christ, and withall challenge to themselues a libertie to liue as they list. For they walke contrarie to the Gospel, disioyning iustification, and sanctification, faith, and good life, remission of sinne, and mortification. This is the rife and common sinne of our daies. We are light in the Lord, 5but we walke not as children of light. We are content to come to the marriage of the kings sonne, but we come not with the marriage garment. It is to be feared, this very sinne will banish the Gospel, and bring all the iudgements of God vponupon vsus. Let vsus therefore, repent of our vneuen and haulting liues: and preuent 10the Lords anger, by walking worthie the Gospel of Christ.

It will besaid, how must we performe this dutie? Ans. Two rules must be remembred. The first is, that we must hauehave and carrie in vsus a right heart. For the want of this was Simon Magus 15condemned, Act. 8. 21. A right heart is an humble and an honest heart. The humble heart is, when in the estimation of our owne hearts, we abase our selues vnderunder all creatures vponupon earth, and that for our offences: when againe, in the affection of our hearts, we exalt the death, and blood of Christ, aboue 20all riches, aboue all honours, aboue all pleasures, aboue all ioyes, and aboue all that heart can thinke, or tongue can speake. The honest heart is, when we carrie, and cherish in our hearts the setled purpose of not sinning: so as if we sinne at any time, we may in the testimonie of a good conscience say, that 25we sinned against our purpose. The second rule is, that we must make straight steppes to our feete, Hebr. 12. 13. And that is done, when we endeauour to obey God, according to all his commandements, Psal. 119. 6. and also, according to all the powers of the inward man, that is, not onelyonly in action, but also 30in will, affection, and thought. Let vsus also applie our hearts to the doing of this, least if we come to the marriage of the kings sonne without the garment of a right heart and life, we heare the sentence, Binde them hand and foote, and cast them into vtter darknes, there shall be weeping and gnashing of teeth.

The fourth point is, the place of reproofe: [before all men:] for they that sinne openly to the offence of many, are openly to be reprooued. 1. Tim. 5. 20.

The fifth point is, concerning the reasons which Paul vseth p. 112for the restraining of the sinne of Peter. The first is set downe in the 16. verse, If thou beeing a Iew, &c. Here the meaning of some words are to be opened. To Iudaise, or to liue as a Iew, is to obserue (and that necessarily,) a difference of meates, and times, according to the ceremoniall law of Moses. To Gentilize, or to liue as a Gentile is to vse meats, and drinks, and times, 5freely without difference. Peter is said, to compell the Gentiles to Iudaise, not by teaching of any doctrine, (for the Apostles neuer erred, in teaching and deliuering any thing to the church of God: this is a principle:) therefore he constrained them by 10the authoritie of his example: whereby he caused them to thinke that the obseruation of the Ceremoniall law was necessarie.

The first reason then is framed thus: If thou beeing a Iew, vsest to liue as the Gentiles, thou maist not by thy example 15compell the Gentiles to Iudaize in the necessarie obseruation of ceremonies: but thou beeing a Iew, vsest to liue as the Gentiles: therefore thou maist not compell the Gentiles to liue as Iewes.

Here first, let vsus obserue the force of euill example: it compells men to be euill. Therefore let all superiours, Magistrates, 20Ministers, and all gouernours of families, looke to their examples. For if they be euill, they constraine others also to be euill.

Here againe, we see what wonderfull subiection the ancient beleeuers yeelded to the ministerie of the word. For if the 25actions of the Apostles compelled men to do this or that, what then did their doctrines, and heauenly exhortations do? When Iohn the Baptist preached, the kingdome of heauen suffered violence, and the violent tooke it to themselues. When the disciples 30Matth. 11. 1….Matt 11:1preached in Iewrie, they saw Satan falling downe from heauen Luk. 10. 18.Luke 10:18like lightning. The weapons of Paul were spirituall, to cast downe holds, and to bring eueryevery thought in subiection to God. Here, the …. Cor. 10. 4.fault of our time is to be considered. We hauehave the forme of godlines, in hearing and in outward profession, but we want 35the power of it. For we doe not in heart yeeld subiection by suffering our selues to be vrged, and compelled to obedience by the authoritie of the ministerie.

Thirdly, here we see wherein stood Peters sinne: namely, in that he constrained men to a necessarie obseruation of the Ceremoniall p. 113law: by his example binding the Gentiles to the doing of that which the Gospel hath made free. Therefore great is the wickednes of the Romane religion: in that it placeth a necessitie in many things, in the vse whereof. Christ hath procured vsus an holy, and Christian libertie. In this respect the vowes of perpetuall continencie of pouertie, and regular obedience, 5are falsly tearned states of perfection: and are indeede estates of abomination.

15 We which are Iewes by nature, and not sinners of the Gentiles:

16 Know that a man is not iustified by the workes of the law, but by the faith of Iesus Christ: which 15(I say) hauehave beleeued in Iesus Christ, that we might be iustified, by the faith of Iesus Christ, and not by 20the works of the law: because by the workes of the law, no flesh shall be iustified.

Here Paul laies downe the second reason of his reproofe; it is framed thus. That, which we defend, both in iudgement, and practise, that must we vrge, and not the contrarie: but iustification 30by faith without workes we defend both in iudgement, and practise: therefore we must vrge it, and not the contrarie, namely, the necessarie obseruation of the law.

The maior is wanting: the minor is expressed in the 16. v. and it is amplified by an argument of things diuers, thus: Though we be Iewes, to whome the law was giuen: yet we 35forsake the law, and looke to be iustified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the psalme: v. 16. by the workes of the law, no flesh shall be iustified.

Here two points are to be handled. One, of the distinction p. 114of the Iewes and Gentiles: the other, of iustification.

Touching the distinction of Iewes, and Gentiles, sundrie points are to be handled. The first▪ what is the cause of this distinction. Ans. The good will and pleasure of God. Moses saith, God chose the Israelites …boue all nations, Deut. 7. 6. he loued them, Deut. 10. 15. when he de…ded the nations, lacob was his portion, 5Deut. 32. 8. He knew them aboue all nations, saith Amos 3. 1. And he chose them, because he loued their fathers, Deut. 4. 37. Hence we gather, the free Election of God: and that they are deceiued, who thinke, that there was no difference of Iewes 10and Gen…les in respect of God, but in respect of themselues: because the one imbraced Christ, the other refused Christ. But there cannot be a refusall, where the Messias was not knowne: and among the Gentiles he was not so much as named. Rom. 15. 20.

The second point is, wherein stands the difference of Iewes and Gentiles. Ans. Here the Iewes are opposed to sinners of the Gentiles: and therefore by the Iewes, are meant an holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other prophane: the one in the couenant, 20the other out of the couenant. Rom. 9. 4, 5. Psal. 147. 20. Here two errours must be auoided. One, that the difference lay in earthly things: which is not true. For the law was giuen to the Israelites: and it was a schoolemaster to Christ, Gal. 3. and, an introduction to a better hope, Hebr. 7. 19. The second errour is, 25that they differed onelyonly in this, that Christ was more plentifully and fully reuealed to the Iewes: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ, Eph. 2. 12. and they were left to themselues, to walke in their owne …aies, Act. 14. 16.

The third point is, how long this difference indured? Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles. Math. 10. 5. And Christ saith, that he was not sent, but to the l…st sheepe of the house of Israel, Mat. 15. 22. It may be obiected, that here we see the difference 35of Iewes, and Gentiles, is st…nding, long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference. Eph. 2. neuerthelesse the execution of this abolishment was by degrees: and it was at this time begunne by the ministerie of the Apostles, yet not accomplished.

p. 115The last point is, that the Iewes are an holy people by nature: not because holines is conuaied to them by generation, but because euen from their beginning, and birth, by vertue of the couenant, they are holy. If the roote be holy, the branches are holy, Rom. 11. 16. If either of their parents beleeue, their children are holy. 1. Cor. 7. 14. In a ciuill contract, the father and 5his heire make but one person, and the father couenants for himselfe, and his posteritie: euen so, in the couenant of grace, he beleeues for himselfe, and withall makes his posteritie partaker of the said couenant: and thus the posteritie becomes holy. It may be obiected, that whatsoeuer is borne of flesh is 10flesh. Ans. The parent sustaines a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, hauing with Adams nature, Adams corruption. Againe, he is to be considered as a beleeuer: and thus albeit he doth not propagate his faith and holines to his child, yet by 15meanes of his saith, his child is in the couenant, and consequently is to be accounted holy in the iudgement of charitie, till God manifest the contrarie. Againe, it may be obiected, that if the children of beleeuing parents be borne holy, they want 20originall finne. Ans. The children also sustaine two persons. First, they are to be considered as children of the first Adam: and thus they are conceiued and borne in sinne, and are children of wrath. Againe, they are to be considered as children of beleeuing parents: and thus by meanes of the couenant, they are children of God; and originall sinne which is in them is 25couered from their first beginning, and not imputed to them.