A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie

CHAP. 1 THE EPISTLE OF S. PAVL TO THE GALATIANS. (Book 1)

The Argument.

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

1. Paul an Apostle (not of men, nor [ 20] by man, but by Iesus Christ, and God the father, who raised him from the dead.) [ 25]

THe Epistle hath 3. parts, a Preface, an Instruction, and the Conclusion. The pre∣face is in the fiue first verses: and it hath two parts, an inscription, and a Salutation. [ 30]

The inscription sets downe the per∣sons that write the Epistle, and the per∣sons to whome it is sent. The persons that write are two; Paul & the Brethren.

Paul is mentioned in the first verse. In which, in comely and decent manner he commende himselfe to the Galatians by his [ 35] office and function [as Apostle] that is, one called to be a plan∣ter and founder of the Church of the newe Testament among the nations. And because the title of an Apostle in generall sig¦nification may agree to all teachers: therefore he goes further,

and sets downe the cause of his Apostleship. And first he re∣mooues the false causes in these words [not of men] that is, not called by men as by Authors of my calling, or not called by the authoritie of men. And in this Paul opposeth himselse to the false-apostles, who were called notby God, but by men. A∣gaine he saith [not by man] that is, not called of God in and by [ 5] the ministerie of any meere man. And in this Paul opposeth himselfe to all ordinarie ministers of the Gospell whatsoeuer, who are called of God by man. This done, he propounds the true cause and author of his Apostleshippe, of whome he [ 10] was called immediately. Against this it may be obiected, that Paul was ordained to be an Apostle by the imposition of hāds of the Church of Antioch. I answer, that this imposition was rather a confirmation then a calling. Secondly, they of Anti∣och had not imposed hands on Paul, but that they were com∣manded [ 15] by the spirit of God. Further Paul addes that he was called by Christ [and God the father] for three causes. The first, was to signifie the consent of will in the father and Christ. The second was to teach vs howe we are to conceiue of God, name∣ly that he is the Father, and Iesus Christ, and the Holy Ghost: [ 20] for the Godhead may not be conceiued out of the trinitie of persons. The third is, because the father is the fountaine of all good things that come to vs by Christ. Lastly he sets downe the effect or action of the Father [who raised him from the dead] and that for two causes. One was to prooue Christ to be the natu∣rall [ 25] sonne of God, for he professed himselfe to be so: and that was one cause why he was crucified and put to death. Nowe when he was dead, if he had not bin the sonne of God indeede, he had neuer risen againe but had perished in death. And in that the father raised him againe to life, he gaue testimonie that he [ 30] was his own naturall sonne. And therefore Paul saith that Christ * 1.1 was declared to be the sonne of God by the resurrection from the dead: and he applies the words of the Psalme, (thou art my sonne this day haue I begotten thee) to the time of Christs resurrection. * 1.2 Againe, Paul mentions the resurrection of Christ, to note the time of his owne calling: for though the rest of the Apostley [ 35] were called when Christ was in the estate of humiliation yet Paul was called afterwards, when Christ was entred into his kingdome, and sate at the right hand of his father.

The vse. First, whereas Paul in the very fore front of his E∣pistle

beginnes with his owne calling, I gather, that euery mini∣ster of the Gospell ought to haue a good and lawefull calling, A man cannot preach vnlesse he be sent. Christ tooke not vnto * 1.3 him the office of a Mediatour till he was called and sent of the Father. Therefore the opinion of the Anabaptist is foolish and phantasticall, who thinke that euery man may preach that will [ 5] without any speciall calling. They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints. An∣swer, * 1.4 the meaning of the place is not that they called themselues, but that they set themselues apart to the ministerie of the [ 10] Saints, in the purpose and resolution of their owne hearts. A∣gaine they alleadge, that all Christians in the newe Testament are Kings and Priests, and the office of the priest is to teach. I an∣swer, * 1.5 all are priests in that they are to offer themselues in sacri∣fice to God: and to teach priuately within their places and cal∣lings, as the master his seruants, the father his children, &c, and [ 15] to make a confession of their faith, when they are called so to doe. Thirdly, they alleadge, that the power of the keies is giuen to the Church. I answer, it is indeed; yet so as the vse and admi∣nistration thereof belongs to the Ministers alone, in the dispē∣sation [ 20] of the word.

Secondly, whereas Paul saith (not of men but of Christ) I ga∣ther that euery lawefull calling is of God, and not of men as au∣thors thereof: and that the Right to call belongs to God. The * 1.6 father thrusts forth labourers into the vineyard: the sonne giues Pastors and teachers: the Holy Ghost makes ouerseers. It may [ 25] be alleadged that the Church hath authoritie to call and or∣daine ministers. I answer, that the Churches authoritie is no more but a ministerie or seruice, whereby it doeth testifie, de∣clare, and approoue whome God hath called. [ 30]

Thirdly, whereas Paul thus proclaimes his calling, (Paul an Apostle of Iesus Christ) I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences, and the consciences of their hearers. And that for diuers weightie causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speake in the name of [ 35] God, and this they cannot doe, vnlesse they knowe themselues to be called. Secondly, that the calling of the Ministerie may tend to edification there is required the assistance of Gods spi∣rit in the teacher, the protection of him and his ministerie, the

effectuall operation of the spirit in the hearts of the hearers. And he that wants the assurance of his calling, cannot pray to God in faith for these things; neither can he apply the promises of God to himselfe. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the feare of god. [ 5] Lastly, knowledge of our callings in the consciences of the hea∣rers, breeds a reuerence in their hearts, and obedience to the ministerie of the word. Vpon this, some may demaund, howe they may knowe that they are called of God to the ministerie of the word. Answer: they may knowe it, if they finde three [ 10] things in themselues: the first is the testimonie of their consci∣ences that they entred not for praise, honour, lucre, but in the feare of god with a desire to glorifie him, and to edifie the Church. The second is a facultie to doe that to which they haue a desire and will. In this facultie are two things, knowledge of [ 15] God and his waies, and aptnesse to deliuer that which they knowe. The third is the Ordination of the Church which ap∣prooues and giues testimonie of their will and abilitie. He that hath these things, is certainely called of God. Nowe put the case, a man wants the first of these three, because he entred with [ 20] euill conscience, beeing carried with ambitious and couetous desires: then I answer, that his calling still in respect of the Churh, is good and lawefull, and when he repents of his bad conscience, it is also accepted of God.

The fourth point to be obserued is, that Paul makes three [ 25] kinds of callings in the Church. One is when men are called by men, and not by God: and thus are all false teachers called. The second is, when men are called of God by the ministerie of men: thus are all ordinarie ministers of the word called. The third is, when men are called not by men, but by Christ imme∣diately. [ 30] And Paul here signifieth, that he himselfe and the rest of the Apostles were called according to this third way. And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament. For in that they were called immediately, they were also taught by immediate inspi∣ration, [ 35] and also aided by the infallible assistance of Gods spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certenty of our religion. The es∣sentiall note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word vnto vs, vnlesse

we knowe it to be so: and we knowe it to be so, because it was written by the Apostles, who in preaching and writing could not erre. Secondly, hence I gather, that the doctrine of the A∣postles it the immediate word of God, because it was giuen by inspiration both for matter and words: whereas the doctrine of [ 5] the Church in sermons, and the decrees of councels is both the word of God and the word of man. The word of God, as it a∣grees with the writings of the Apostles & Prophets: the word of man, as it is defectiue, and as it is propounded in tearmes de∣uised by man. It may be obiected, that Paul spake some things [ 10] of himselfe, and not from the Lord, 1. Cor. 7. 12. Not the Lord but I. Answer: the meaning is, not the Lord by any expresse commaundement, but I by collection and interpretation of Scripture, and that by the assistance of Gods spirit, v. 40. Seeing then the writings of the Apostles are the immediate and meere [ 15] word of God, they must be obeyed as if they had beene written without man by the finger of God.

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

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

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

The Text. 2. And all the brethren that are with me, to the Churches of Galatia. [ 35]

The Exposition.

By brethren we are to vnderstand such as seperated them∣selues from the Pagans, and receiued the faith of Christ, 1. Cor. 5. 11. And here more specially such as taught and professed the

faith, that is, both pastors and people, whether of Antioche (as some thinke) or of Rome, as others.

And Paul writes his Epistle as well in their names as in his owne, and with their consent, for two causes. One was, that he might not be thought to deliuer any priuate doctrine deuised of his owne head. And this care he had alwaies: and therefore [ 5] taught nothing but that which was in the writings of Moses and the Prophets, Act. 26. 22. And this was the care of Christ: who saith, My doctrine is not mine but his that sent me. Joh. 7. 16. And at this daie, this must be the care of the Ministers of the Go∣spell, [ 10] to deliuer nothing of their owne. First therefore their do∣ctrines must be founded in the writings of the Prophets and Apostles: and secondly, that they may be sure of this, they must haue the consent of the true Church, specially of such as haue beene the Restorers of the gospell in this last age. This rule [ 15] Paul giues Timothie, to continue in the things which he had lear∣ned of Paul and the rest of the Apostles, 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons, when they read the Scriptures, to gather priuate opinions, to broch them to the world. This practise hath beene the foundation of he∣resies [ 20] and schismes in the Church.

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

Hence it appeares, that the Consent of Pastors and people [ 25] is of great excellencie. For the better conceiuing of it, and the meaning of the text, I will handle three points. The first is, what is the force of consent? wherein stands it? and where it is nowe to be found? For the first: Consent is of force to prepare the heart, and to mooue it to beleeue: as Augustine saith, I had not beleeued the Gospell, except the authoritie of the Church had [ 30] mooued me. And this is all it can doe. For it is the word, that is the obiect and the cause of our faith: the word it selfe workes in vs that faith whereby it is beleeued. And Paul in this place vseth consent, not to worke a faith in the Galatians, but onely to stirre [ 35] vp a liking of his doctrine. Two errors of the Church of Rome must here be auoided. One, that Consent is a certaine marke of the Church. It is false: for Consent may be among the wic∣ked, in the kingdome of Antichrist, Reuel. 13. 16. In the king∣dome of darkenesse, all is in peace. Againe, dissention may be a∣mong

the godly; as betweene Paul and Barnabas, Paul and Peter: in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply, vnles it be ioyned with true faith and true doctrine, is not of force to declare vnto vs the true Church. The second errour is that the catholike consent of beleeuers in pointes of religion is the true and liuely scripture, [ 5] and that ••he written word is but a dead letter to it, and to be iudged by it for his sense and meaning. But all is contrary. For the written word is the first, & perfect pattern of the mind and will of God: and the inward consent in the hartes of men [ 10] is but a rude and imperfect extract, and draught of it.

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

The third point is where it is now to be found? The Papists say that they haue true and perfect consent among themselues, and that fathers and Councells be on their side: and that we [ 20] haue no consent among our selues. I answer first, that they haue not the cōsent which they pretend, for the proper points of Popery were not known to the apostles nor to the Aposto∣licall churches, but were taken vp in the ages following by little and litle. Secondly, such doctrines as the papists make articles [ 25] of faith, are but opinions and coniectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peraduenture in name, but they are not the same indeede with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fa∣thers [ 30] hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may bragge, but they cannot shew it. As for our selues, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent: [ 35] the difference is in the manner, whether it be vertually or lo∣cally. There is difference about the paines of Christ in his a∣gony and passion: yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth. For the sub∣stance

of gouernemant all agree, but for the manner of execu∣tion and administration, they doe not. That Christ is present in the Eucharist, & that his body and blood is there to be eaten and drunken, all our churches agree: and the difference is on∣ly touching the manner of his presence; namely, whether it be spirituall or locall. And this is the mercy of God that in all our [ 5] differences the foundation of religon is not rased. Let vs pray for the continuance, and increase of this consent.

Thus much of the persons that write: now follow the chur∣ches to which the Epistle is sent [to the churches of Galatia]. At this time the Galatians had made a reuolte, and were fallen [ 10] from iustification by the obedience of Christ: so as Paul was affraid of them, Chap. 4. and yet he called them churches still vsing great meekenes & moderatiō. His example must we fol∣low in giuing iudgement of churches of our time. And that we may the better doe this and the better releeue our consci∣ences: [ 15] marke three rules. The first is, that we must rightly consider of the faultes of churches. Some are faultes in man∣ners, some in doctrine. If the faults of the Church be in man∣ners, and these faults appeare both in the liues of ministers and people, so long as true religion is taught, it is a church, & so to [ 20] be esteemed: and the ministers must be heard: Math. 23. 1. Yet may we seperate from the priuat company of bad men in the church. 1. Cor. 5. 11. and, if it be in our liberty and choise, ioyne to churches better ordered. If the errour be in doctrine, [ 25] we must first consider, whether the whole church erre, or some few therein. If the errour be in some and not in all, it remaines a church still, as Corinth did, where some denied the resur∣rection, because a church is named of the better part. Second∣ly, we must consider whether the church erre in the foundati∣on or no. If the errour or errours be beside the foundation of [ 30] religion, Paul hath giuen the sentence that they which build vpon the foundation haie and stubble of erronious opinion, may be saued. 1. Cor. 3. 15. Thirdly, inquiry must be made whether the church erre of humane frailty or of obstinacie. If it erre of frailty, though the error be in the foundation, yet it is [ 35] stil a church, as appears by the example of the Galatiās. Yet if a church shall erre in the foundation openly, and obstinately, it seperates from Christ and ceaseth to be a church, and we may seperate frō it & may giue iudgement that it is no church.

When the Iewes resisted the preaching of Paul, and had no∣thing to say but to raile, Paul then seperated the Church of E∣phesus, and Rome from them, Act. 19. 8. & 28. 28. It may here be demaunded, why Paul writes to the Galatians as brethren, and calls them Churches, seeing they haue erred in the founda∣tion, and are as he saith, vers. 6. remooued to another Gospel. I an∣swer, [ 5] he could doe no otherwise. If a priuate man shall erre, he must first be admonished, and then the Church must be told of it. If he heare not the Church, then iudgement may be giuen that he is a Publican, and not before: much more then, if the Church shall erre, there must first be an examination of the er∣rour, [ 10] and them sufficient conviction: and after conuiction, fol∣lowes the censure vpon the Church, and iudgement then may be giuen, and not before And Paul had nowe onely begun in this Epistle to admonish the Church of Galatia. Great there∣fore is the rashnes, and want of moderation in many, that haue [ 15] beene of vs, that condemne our Church for no Church, with∣out sufficient conuiction going before. If they say that we haue beene admonished by bookes published: I say againe, there be grosser faults in some of those books, then any of the faults that they reprooue in the Church of England: and therefore the [ 20] bookes are not fit to conuince, specially a Church.

And though Paul call the Galatians Churches of God, yet may we not hence gather, that the Church of Rome is a church of God. The name it may haue; but it doeth in trueth openly, & obstinately oppugne the manifest principles of Christian re∣ligion. [ 25]

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

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

4. Who gaue—.

Here is laid downe the second part of the Preface, which is the Salutation propounded in the forme of a praier, Grace and peace, &c. Grace here mentioned is not any gift in man, but grace is Gods, and in God. And it signifies his gratious fauour [ 5] and good will, whereby he is well pleased with his elect, in, and for Christ. Thus Paul distinguisheth the grace of God from the gift that is by grace, Rom. 5. v. 15. and sets grace before the gift as the cause of it. Here comes the errour of the Papists to [ 10] be confuted, which teacheth that the grace, which makes vs gratefull to God, is the infused gift of holinesse and charitie: whereas indeed we are not first sanctified, and then please god: but first we please God by grace in Christ, and then vpon this we are sanctified and indued with charitie. [ 15]

Peace is a gift not in God, but in vs: and it hath three parts. The first is peace of conscience, which is a quietnesse and tran∣quilitie of minde, arising of a sense and apprehension of recon∣ciliation with God. Rom. 5. v. 1. The second is peace with the creatures: and it hath fiue branches. The first is, peace with an∣gels, for man is redeemed by Christ: and by meanes of this re∣demption, [ 20] sinfull man is reconciled to good Angels, Coloss. 1. 20. The second is, peace with the godly: who are all made of one heart and mind, Isai. 11. 9. The third is, peace with our selues: and that is a conformitie of the will, affections, and inclinations of mans nature to the renewed minde. The fourth is, peace in [ 25] respect of our enemies. For the decree of God is, Touch not mine annointed, and doe my Prophets no harme. Againe, all things * 1.7 turne to the good of them that loue God. The fift is, peace with * 1.8 the beasts of the field. God makes a couenant with them for his people. Ose. 2. 18. The creatures desire & waite for the deliue∣rance [ 30] of Gods children, Rom. 8. They that trust in God shall walke vpon the Lyon and the Bafiliske. Psal. 91.

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

To proceed, Paul sets downe the causes of grace and peace, and they are two, God the father, and Iesus Christ. And here it must be remembred, that the father and Christ, as they are

one God, they are but one cause: and yet in regard of the man∣ner of working, they are two distinct causes. For the father giues grace from none but himselfe, by the sonne; and Christ procures grace and peace, and he giues it vnto men from the∣father. Furthermore Christ is described by his propertie, Our Lord, and by his effects in the next verse. [ 5]

The vse. Whereas Paul beginnes his praier with grace, we learne that Grace in God is the first cause and beginning of all good things in vs. Election is of grace. Rom. 11. v. 5. Vocation to saluation is of Grace. 2. Tim. 1. 9. Faith is of grace. Phil. 1. 29. Iu∣stification is freely by Grace. Rom. 3. 24. Loue is by grace. 1. Ioh. 4. [ 10] 9. Euery good inclination is of grace. Phil. 2. 13. Euery good worke is of grace. Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace. Rom. 6. 23. To auoide any euill is the least good, and euery good is of God. It may be said, that will in man is the cause and [ 15] beginning of some good things. Answer: In the creating or im∣printing of the first grace in the heart, will is no cause at all, but a subiect to receiue the grace giuen. After the first grace is gi∣uen, will is an Agent in the receiuing of the second grace, and in the doing of any good worke. Yet this must be remembred, [ 20] that when will is an agent, it is no more but an instrument of grace, and grace in God is properly the first, middle, and last cause of grace in vs, and of euery good acte. Hence it followes, that there be not any meritorious workes that serue to prepare men to their iustification: and that the Cooperation of mans [ 25] will with grace in the acte of conuersion, whereby we are con∣uerted of God, is but a fiction of the braine of man. Lastly, this doctrine is the foundation of humilitie: for it teacheth vs to as∣cribe all to grace and nothing to our selues.

Secondly we learne, that the cheife good things to be sought for, are the fauour of God in Christ, and the peace of a good [ 30] conscience. Consider the example of Dauid, Psal. 4. v. 7. & Psal. 73. v. 24, 25. and of Paul, who accounted all things dung for grace and peace in Christ. And the peace of good conscience is as a guard to keepe our hearts and minds in Christ. Phil. 4. 7. The fault of most men is, They spend their daies and their [ 35] strength in seeking riches, honours, pleasures: and they thinke not on grace and peace. After the manner of beasts, they vse the blessings of god, but they looke not at the cause; namely, the grace of God. Our dutie. Aboue all things to seeke for grace

and peace. The reason; true happinesse, which all men desire, consists in peace, and is founded in grace: they are said to be happie & blessed that mourne, & suffer persecution for iustice sake, Mat. 5. because in the middest of their sorrows & miseries, they haue the fauour of God, & the peace of good conscience. [ 5]

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

Paul saith not simply that Grace and peace comes frō God, but from God the father and from Iesus Christ: that he may teach vs rightly to acknowledge and worship God. For God is [ 15] to be acknowledged and worshipped in the father, in Christ, & in the holy spirit. It was the fault of the Pagans, and it is the fault of sundrie Christians to worship an absolute God, with∣out the father, and without Christ. This fault must be amended, for it turnes God to an Idol. [ 20]

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

Iesus Christ that giues grace and peace, is called, Our Lord, for two causes. One is to teach vs to acknowledge Christ a∣right, and that is as well to acknowledge him to be our Lord,

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

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

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

In these words, the second argument is propounded, where∣by Christ is described, namely the effect of Christ, which is, that he gaue himselfe. And he is said to giue himselfe for two causes. [ 25] First, because he presented himselfe as a price and sacrifice for sinne to God the Father, Math. 20. 28. Eph. 5. 2. 1. Tim. 2. 6. The second, because he did publikely propound and set forth himselfe to the world, as a sacrifice and price of redemption. Rom. 3. 25. Ioh. 3. 14. and Act. 4. 12. [ 30]

In this giuing there are fiue things to be cōsidered. The first, the giuer, Christ: the second, the thing giuen, and that is Christ himselfe. The third is the ende of his giuing, for sinne, that is, that he might make satisfaction for our sinnes. The fourth is, another end of his giuing, that he might deliuer vs out of this [ 35] present euil world. Here the present world signifies the corrupt estate of mē, that liue according to the lusts of their own hearts. 1. Ioh. 2. 16. And men are here said to be deliuered & takē out of the world, when they are seuered from the condition of sinnfull

men by sanctification, and newnes of life, and by diuine prote∣ction, whereby they are preserued from euill after they are san∣ctified. Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to giue himselfe, and that [ 5] is the will of God.

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

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

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

The first ende of this giuing is, that Christ might be a sacri∣fice, and ransome for sinne. The knowledge of this point is of

great vse. First, it workes loue in vs, on this manner. We must in minde and meditation come to the crosse of Christ. Vpon the crosse we are to behold Christ crucified, and in his death and passion, his sacrifice, in his sacrifice for the sinnes of his e∣nemies, his endles loue: and the consideration of this loue will [ 5] mooue vs to loue him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sa∣crifice of himselfe, must breede in vs a godly sorrow for them: for if he sorrow for them, much more we. Thirdly, this know∣ledge is the true beginning of amendment of life. For if Christ [ 10] gaue himselfe to redeeme vs from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Last∣ly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal. 32. 1. And [ 15] in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the iudgement of God: and if at any time they sinne, they must recouer themselues and remember that they haue an Advocate with the father Iesus Christ the iust. 1. Ioh. 2. 1. [ 20]

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

The second ende, for which Christ gaue himselfe, is that he might take vs out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at [ 35] the wickednes of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prooue what is the * 1.9 goodwill of God and doe it. Thirdly, seeing we are taken out of this world, we must not dwell in it, but our dwelling must be

in heauen. Reuel. 13. 6. the beast out of the sea perfequutes them that dwell in heauen, that is, such as dwell on earth and for affection haue their conuersation in heauen. And seeing this must be so, we must not loue the world, but loue the com∣ming of Christ, and euery day prepare our selues against the [ 5] day of death, that we may enter into our owne home.

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

The cause that mooued Christ to giue himselfe, is the will of God. Hence it appeares that God giues Christ to no man for his foreseene faith, or works. For there is no higher cause [ 15] of the will of God. The foreknowledge of things that may come to passe, goes before will, but the foreknowledge of things that shall come to passe, and therefore the foreknow∣ledge of faith, and works, followes the will of God. Because things that shall come to passe are first decreed, and then fore∣seene. [ 20]

The will here mentioned, is said to be the will of God, that is, the first person, the father: for when Christ is opposed to God, then God signifies the father. And he is most common∣ly called God, because he is God without communication of the godhead from any: whereas the Sonne and holy Ghost [ 25] are God, by communication of godhead from the father.

And this God, is called our father by Paul. And hereby he signifies that the scope of the Gospel is; first, to propound God vnto vs not only as a creator, but as a father: secōdly, to inioyne [ 30] vs to acknowledge him to be our father in Christ: and conse∣quently to carrie our selues as dutifull children to him in all subiection and obedience. They which doe not this, know not the intent of the Gospel: and if they know it, in deede they de∣nie it. [ 35]

The conclusion annexed to the salutation (To whome be glo∣rie for euer) teacheth vs so oft as we remember the worke of our redemption by Christ, so oft must we giue praise & thāks to God; yea all our liues must be nothing els but a testimonie of thankfulnes for our redemption. And all our praise and

thankes to God, must proceede from the serious affection of the heart, signified by the word, Amen: that is, so be it.

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

7. Which is not another Gospel: [ 10] but that some trouble you, and in∣tende to ouerthrowe the Gospell of Christ. [ 15]

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

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

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

The proposition is not expressed: because it was needelesse. The minor is handled, through the whole Epistle. The Conclu∣sion [ 30] is in the 6. and 7. verses, the meaning whereof I will briefe∣ly deliuer. So soone] that is, presently after my departure. remoo∣ued] carried away by the perswasions of false teachers, to another Gospel.] to another doctrine of saluation, which in the speech and opinion of the false teachers, is another manner of Gospel, [ 35] more sufficient and more excellent, then that which Paul hath deliuered. From him] that is, from me beeing an Apostle, who haue called you by preaching the Gospell of Christ. In the grace] that is, haue called you freely, without any desert of yours, to be partakers of the fauour of God in Christ. Which is

not another] which pretended Gospell of the false Apostles, is not indeed another gospell from that of Paul, because there is but one; but it is an inuention of the brame of man. But there be some] that is, but I plainely perceiue the cause of your reuolt, that some trouble you, and seeke to ouerthrowe the Gospell [ 5] of Christ.

In these words, two points are to be considered. The first is, the manner which Paul vseth in reproouing the Galatians. He tenders their good, and saluation, and seeks by all meanes their recouerie. And therefore in his reproofe he doth two things. [ 10] First, he reprooues them with meekenesse, and tendernesse of heart, following his owne rule, Gal. 6. 1. for he might iustly haue said, ye may be ashamed, that ye are remooued to another Gospell, but he saith onely, I maruell, that is, I was well perswa∣ded of you, and I hoped for better things, but I am deceiued, & [ 15] I wonder at it. Secondly, he frames his reproofe with great wa∣rinesse, & circumspection: for he saith not, ye of your selues doe remooue to another Gospell, but ye are remooued: and thus he blames them but in part, and laies the principall blame on o∣thers. Againe, he saith not, ye were remooued, but in the time [ 20] present, ye are remooued, that is, ye are in the acte of Reuolting, and haue not as yet altogither reuolted. And hereby he puts them in minde, that although they be in a fault, yet there is no∣thing done, which may not easily be vndone. According to his example, we are in all Reproofes, to shewe loue, and to keepe [ 25] loue: to shewe loue to the partie reprooued, and to frame our reproofe, so as we may keepe his loue.

The second point is the fault reprooued, and that is, the Re∣uolt of the Galatians, which was a departure from the calling, whereby they were called to the grace of Christ. If it be demā∣ded, what kind of Reuolt this was? I answer, there be two kinds [ 30] of reuolt, particular and generall. Particular, when men professe the name of Christ, and yet depart from the faith, in some prin∣cipall points thereof. Of this kinde was the Apostacie of the tenne tribes, and such is the Apostacie of the Romane Church. [ 35] A generall reuolt is, when men wholly forsake the faith & name of Christ. Thus doe the Iewes, and Turkes at this day. Againe, a reuolte is sometime of weakenesse, and humane frail∣tie, and sometime of obstinacie. Nowe the reuolt of the Galati∣ans was onely particular in the point of iustification, and of

weakenesse, and not of obstinacie: and this Paul signifies when he saith, they were carried by others. Of this Reuo••t, 4. things are to be considered. The time, so soone: from whome, or what? from the doctrine of Paul, & consequently the grace of Christ. To what? to another Gospell. By meanes of whome? but some trouble you, &c. [ 5]

Touching the time, it was short, They were soone carried a∣way. This shewes the lightnesse and inconstancie of mans na∣ture, specially in matter of religion. While Moses tarried in the mount, Aaron and the people set vp a golden calfe, and de∣parted from God. Osea saith, The righteousnesse of the Israe∣lites, [ 10] was like the morning dewe, which the rising, of the sunne consumeth, chap. 6. 4. Iohn was a burning light, & the Iewes re∣ioyced in this light: that is well; but marke what is added: for an houre or moment. Iohn. 5. 35. They which cried Osanna to the sonne of Dauid, shortly after cried, Crucifie him, crucifie him. [ 15] The crosse and persecution, will make men call the Gospell in question, if not forsake it. Luk. 8. 13. The multitude of people among vs are like waxe, and are fit to take the stampe, and im∣pression of any religion: and it is the law of the land that makes the most imbrace the Gospell, & not conscience. That we may [ 20] constantly perseuere in the profession of the true faith, both in life, and death, first we must receiue the Gospell simply for it selfe, because it is the Gospell of Christ, and not for any other by-respect. Secondly, we must be mortified, and renewed in the spirit of our mindes, and suffer no by-corners in our hearts, [ 25] where secret vnbeleefe, secret hypocrisie, and spirituall pride may lurke, and lie hid from the eies of men. Heb. 3. 12. Thirdly, we must not onely be hearers of the word, but also doers of it, in the principall duties to be practised, of faith, conuersion, and newe obedience. [ 30]

To come to the second point: when Paul saith, the Galati∣ans were remooued from him that called them, that is, himselfe; he shewes Christian modestie: because speaking things praise∣worthie of himselfe, he speaks in the third person: from him that hath called, &c. The like he doeth, 2. Cor. 12. I knowe a man taken [ 35] vp into the third heauen: that is, himselfe. And Iohn saith, the disci∣ple that leaned on the breast of Christ, whome Christ loued, asked whome he meant. Ioh. 13. 23. After this practise, we are to giue praise to God, and to his instruments, but neither to praise nor

dispraise our selues. This is Christian ciuilitie to be ioyned with our faith.

Secondly, when he saith, who hath called you in the grace of Christ, we learne, that the scope of the Gospel is to bring men to the grace of Christ. To this very ende God hath vouchsa∣fed [ 5] vs in England the Gospel more then fourtie yeares. And therefore our words, and deedes, and liues, should be seasoned with grace, and sauour of it: and shew forth the grace of God. Secondly, we owe vnto God great thankfulnes, and we can neuer be sufficiently thankefull for this benefit, that God calls [ 10] vs to his grace. But it is otherwise: the sunne is a goodly crea∣ture: yet because we see it daily, it is not regarded: and so it is with the grace of God.

Thirdly, the Galatians are remooued not onely from the doctrine of Paul, but also from the grace of God. And the rea∣son [ 15] is, because they ioyned the workes of the law with Christ and his grace in the cause of their iustification, and saluation. Here it must be obserued, that they which make an vnion of grace, and workes, in the cause of iustification, are separated from the grace of God. Grace admits no partner, or fellow. [ 20] Grace must be freely giuen euery way, or it is no way grace. Hence it followes, that the present Church of Rome is depar∣ted from the grace of God, because it makes a concurrence of grace, and workes, in the iustification of a sinner before God: and we may not make any reconciliation with that Church in [ 25] religion: because it is become an enemie of the grace of God.

The third point is, To what thing the Galatians reuolt? to another Gospel, that is, to a better gospel, then that which Paul taught, compounded of Christ and the workes of the law. And this forged gospel the false apostles taught, and the Galatians [ 30] quickly receiued. Here we see the curious nicenes and dainti∣nes of mans nature, that cannot be content with the good things of God, vnlesse they be framed to our minds: and if they please vs for a while, they doe not please vs long, but we must haue new things. Our first parents not content with their first [ 35] estate, must needes be as God. Nadab and Abihu offer sacri∣fice to God, but the fire must be of their owne appointment. * 1.10 King Achas will offer sacrifice to God, but the altar must * 1.11 be like the altar at Damascus. False-teachers beside the do∣ctrine of the Apostles, had profound learning of their * 1.12

owne. The Iewes beside the written law of Moses, must haue their Cabala, containing, as they supposed, more mysticall and excellent doctrine. The Papists beside the written word, set vn∣written Tradition which they make equall with the Scripture. We that professe the Gospel, are not altogether free from this fault. We like, that Christ should be preached: but sermons are [ 5] not in common reputation learned, neither doe they greatly please the most, vnlesse they be garnished with skill of arts, tongues, and varietie of reading: this curiousnes and discon∣tentment the Lord condemnes, when he forbids plowing with * 1.13 the oxe, and the asse, and the wearing of garments of linsi-wolsie. [ 10] And it is the worst kind of discontment, that is, in things per∣taining to saluation. It is called by Paul, the itching of the care, * 1.14 and it is incident to them that follow their owne lusts. The re∣medie of this sinne, is to learne the first lesson that is to be lear [ 15] ned of them that are to be good schollers in the schoole of Christ: and that is to feele our pouertie, and in what extreame neede we stand of the death and passion of Christ: and withall to hunger, & thirst after Christ, as the bread, and water of life. Read Isa. 44. 3. Ioh. 7. 37. Psal. 25. 11. the example of Dauid, [ 20] Psal. 143. 6. When the heart and conscience hath experimen∣tally learned this lesson, and not the braine, and tongue alone: then shall men beginne to sauour the things of God, and dis∣cerne of things that differ, and put a difference betwene grace, and workes, mans word and Gods word, and for the working [ 25] of our saluation, esteeme of mans workes, and mans word, as offols that are cast to dogges.

Paul addes, which is not another Gospel, that is, though it be an other gospel in the reputation of false teachers, yet indeede it is not an other, but is a subuersion of the Gospel of Christ. Hēce [ 30] I gather, that there is but one Gospel, one in number and no more. For there is but one way of saluation by Christ, where∣by all the Elect are saued, from the beginning of the world to the ende. Act. 15. 11. 1. Cor. 10. 3. It may be demanded, how they of the old Testament, could be partakers of the bodie, & blood of Christ, which then was not. Answer. The bodie, and [ 35] blood of Christ, though then it was not subsisting in the world, yet was it then present to all beleeuers, two waies: first, by di∣uine acceptation: because God did accept the incarnation and passion of Christ to come, as if it had beene accomplished. Se∣condly,

it was present to them by meanes of their faith, which is a subsistance of things that are not seene; and consequently it makes them present to the beleeuing heart.

Againe, hence it appeares, to be a falshood, that Euery man may be saued in his owne religion, so be it, he hold there is a [ 5] God, and that he is a rewarder of them that come vnto him. For there is but one Gospel: and if the former opinion were true, then so many opinions, so many gospels. Paul saith, that the world by her wisdome could not know God in his wis∣dome, and for this cause he ordained the preaching of the [ 10] word to saue men, 1. Cor. 1. 21. And though he that comes to God must beleeue that he is, and that he is a rewarder of them that come to him: yet not euery one that beleeues generally that there is a God, and that he is a rewarder of them that come to him, comes to God: for this the deuills beleeue. [ 15]

The fourth point, is concerning the Authors of this Reuolt: and Paul chargeth them with two crimes. The first is, that they trouble the Galatians, not onely because they make diuisions, but because they trouble their consciences setled in the gospel of Christ. It may be alleadged, that there be sundrie good [ 20] things which trouble the conscience, as the preaching of the law, the censure of excommunication, the authoritie of the ma∣gistrate in compelling Recusants to the congregation. I answer, these things indeede trouble the consciences of men, but they are euill consciences: and the ende of this trouble is that they [ 25] may be reformed, and made good. But the crime wherewith the false-apostles are charged, is, that they trouble the conscien∣ces of the godly, or the good consciences of men. Here then is set downe a note, whereby false, and erroneous doctrines, may be discerned: namely, that they serue onely to trouble, and dis∣quiet [ 30] the good conscience. And by this we see the Romane religion to be corrupt and vnsound: for a great part of it tends this way. Iustification by workes is a yoke that none could e∣uer beare. Act. 15. The vowe of single life is as a snare, or as the noose in the halter to strangle the soule. 1. Cor. 7. 34. So is [ 35] the doctrine which teacheth that men after their conuersion, must still remaine in suspence of their saluation: and that par∣don of sinne, is necessarily annexed to confession in the eare, & to satisfaction for the temporall punishment of sinne in this life, or in purgatory.

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

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

8. But though we, or an angell [ 25] from heauen, preach vnto you o∣therwise, then that which we haue preached vnto you, let him be accur∣sed. [ 30]

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

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

The sinne is to preach in the cause of our iustification, a∣ny other thing beside that or diuers to that which Paul taught the Galatians, though it be not contrarie. Thus much the very [ 10] * 1.15 words import: and the same wordes are againe vsed in the next verse. And Paul bids Timothie, auoid them that teach otherwise, that is, any diuers doctrine as necessarie to saluation, beside that which he taught. 1. Tim. 6. 3. And the reason of this sinne, is: because God hath giuen this commandement, We may not de∣part [ 15] from his word, to the right hand or to the left; neither may we adde thereto, or take therfrom. Iosu. 1. v. 7. 8. Deut. 4. & 12. Before I gather any doctrine hence, this ground is to be laid downe, that Paul preached all the counsell of God, Act. 20. 27. And that which he preached, beeing necessarie to saluation, he [ 20] wrote, or some other of the Apostles. Ioh. 20. 31. This beeing graunted (which is a certen trueth) two maine conclusions fol∣lowe. One, that the Scriptures alone by themselues, without a∣ny other word, are aboundantly sufficient to saluation, whether we regard doctrines of faith, or manners. For he that deliuers any [ 25] doctrine out of them, and beside them, as necessarie to be belee∣ued, is accursed.

The second conclusion, is, that vnwritten Traditions, if they be tendered to vs, as a part of Gods word, and as necessarie to saluation, they are abominations, because they are doctrines be∣side [ 30] the Gospell that Paul preached. And the Romane religion goes to the ground: because it is founded on Tradition out of, and beside the written word. Learned Papists, to helpe them∣selues, make a double answer. One is, that they are accursed which preach otherwise then Paul preached, and not they [ 35] which preach otherwise then he writ. But it is false which they say, for that which he preached, he writte. Augustine hauing re∣lation to the text in hand saith, that he is accursed which preach∣eth any thing o 1.16 beside that which we haue receiued in the legall and

Euangelicall scriptures. Againe, he saith, that he must o 1.17 not teach * 1.18 any more, or any other thing, then that which is in the Apostle, whose words he must expound.

The second answer is, that to preach otherwise, is to preach contrary. Because (as they say) precepts and doctrines, may be [ 5] deliuered if they be diuerse, and not contrary. As the Gospell of Iohn, and the Apocalyps, were written after this epistle to the Galatians, which are diuers to it, though not contrarie: the like they say of the canons of councells: and that Paul, Rom. 16. 18. put [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] beside, for contrarie. I answer thus: The [ 10] proposition (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) translated beside or otherwise, signifieth thus much properly: and we are not to depart from the pro∣per signification of the words, vnlesse we be forced by the text. And the place in the Romans in his proper and full sense, must be turned thus: Obserue the authors of effences, besides the doctrine [ 15] which ye haue learned. And Pauls minde, is, that they should be obserued, that teach any other diuers, or distinct doctrine, though it be not directly contrarie. The Gospell of Iohn and the Apocalyps, written afterward, propound not any diuers doctrine, pertaining to the saluation of the soule, but one and [ 20] the same in substance, with that which Paul wrote. The Canons of Councels, are traditions touching order and comelinesse, & they prescribe not any thing, as necessarie to iustification, and saluation. Againe, the Embassadour that speakes any thing be∣side his commission, is as well in fault, as he that speakes the cō∣trarie: [ 25] though not so much.

The second point is, the punishment [Let him be accursed] Here are three things to be considered. The first, what is it to be accursed? Ans. God hath giuen to the Church, the power of building, and it hath 4. degrees, Admonition, Suspencion from the [ 30] Sacraments, Excommunication, Anathema. And this last is a cen∣sure or iudgement of the Church, whereby it pronounceth a man seuered from Christ, and adiuged to eternall perdition, Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed, that stands subiect to this censure. The second part is, who are to be [ 35] accursed? Answer. Hainous offendours, and desperate persons, of whose amendment, there is no hope. And therefore this iudg▪ ment is seldome pronounced vpon any. We finde but one ex∣ample in the newe Testament: Paul accursed Alexander the Copper-smith, 2. Tim. 4. 14. And the Church afterward accur∣sed

Iulian the Emperour. Other examples we finde not any.

The third point, howe the Church should accurse any man, and in what order? Answer. In this action, there be foure iudge∣ments. The first is Gods, which is giuen in heauen, whereby he doeth accurse obstinate and notorious offendours. The second iudgement, pertaines to the Church vpon earth, which pro∣nounceth [ 5] them accursed, whome god accurseth. It may be said, howe comes the Church to knowe the iudgement of God, whereby he accurseth? Answer. The word sets downe the con∣dition of them, that are accursed; and experience, and obseruati∣on [ 10] findes out the persons, to whome these conditions are inci∣dent. The third iudgement is giuen in heauen, whereby God ratifies and approoues the iudgement of the Church, according to that, whatsoeuer ye binde on earth, shall be bound in heauen. The last iudgement, pertaines to euery priuate person, who holds [ 15] him in execration, whome God hath accursed, and the Church hath pronounced so to be. If he heare not the Church, the Church pronounceth him to be as a Publican and heathen: & then (saith Christ) let him be a Publican to thee. Thus must the text be vnderstood. [ 20]

Hence we we are taught, to be carefull in preseruing the pu∣ritie of the Gospell: because the corrupters thereof, are to be accursed as the damned spirits. Hence againe it appeareth, that the Church in accursing, doth but exercise a Ministerie, which is, to publish and testifie, who are accursed of God. Lastly, [ 25] hence we learne, that priuate persons must seldome vse cursing: because God must first accurse, and the Church publish the sentence of God; before we may with good conscience vtter the same. They therefore, which in a rage accurse themselues, & others, deale wickedly. We are called ordinarily to blessing, & [ 30] not to cursing.

The third point is, the fupposition of things impossible, on this manner. Put the case, that I Paul, or any other of the Apo∣stles, should teach otherwise then I haue taught you: neither I nor they must be beleeued, but be accursed. Againe, put the [ 35] case, that an angell from heauen should come and preach, o∣therwise then Paul preached to the Galatians, who must be be∣leeued? Paul, or the Angel? the answer is, not the Angell, but Paul: and the angel must be accursed. And the reason is, be∣cause Paul in preaching and writing, did represent the autho∣ritie

of God, and God puts his owne authoritie into the word which he vttered: and he was assisted by the extraordinarie, im∣mediate, and infallible assistance of Gods spirit. From this sup∣position, sundrie things may be learned. The first, that the word preached and written by Paul, is as certen, as if it had bin written by God himselfe, immediately. It may be obiected, that [ 5] Paul saith, 1. Cor. 7. 12. To the remnant, I speake, not the Lord. I answer, Paul saith, I, not the Lord, not because he was deceiued in his aduise, for he spake by the spirit of God, c. 7. v. 40. but be∣cause he gaue counsell in a case of marriage, whereof the Lord had made no expresse lawe. The meaning then is this, I speake [ 10] by collection from the lawe of God, and not the Lord, by any particular and expresse lawe.

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

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

Lastly, hence we learne, what to thinke of the writings of Papists, and Schoolemen, whereof some are called, Seraphicall, cherubicall, or Angelicall doctors. They broch, and maintaine sun∣drie [ 35] things, beside that which the Apostles preached, & wrote; as iustification by workes, and a mixture of the lawe and the Gospell: they giue too little to grace, and too much to mans will. In this regard, Paul hath giuen the sentence, that they are

accursed. For this cause, students of diuinitie, are warily to read them with praier, that they be not led into temptation, and they are to vse them onely in the last place. And they are greatly to be blamed, that preferre them almost aboue all writers: they shewe that they haue little loue of the Gospell in their hearts. [ 5]

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

In these words Paul repeates againe that which he said be∣fore: and the repetition is not in vaine, but for three weightie causes; the first is, to signifie that he had spoken not rashly, but [ 15] aduisedly, whatsoeuer he had said before: the second is, that the point deliuered, is an infallible truth of God: the third is, to put the Galatians and vs in minde, that we are to obserue and re∣member that which he hath said, as the foundation of our reli∣gion, namely, that the doctrine of the Apostles is the onely in∣fallible [ 20] truth of God, against which we may not listen to Fa∣thers, Councels, or to the very Angels of God. If this had bin remembred and obserued, the Gospel had continued in his pu∣ritie after the daies of the Apostles.

In this verse one thing is to be obserued. Before Paul saide, [ 25] they are accursed which teach otherwise then he had taught: here he saith, they are accursed which teach otherwise then the Galatians had receiued. Whereby it appeares, that as Paul preached the Gospel of Christ, so the Galatians receiued it. And they receiued it, first in that they, had care to know it, se∣condly [ 30] in that they gaue the assent of faith vnto it, as to a truth: against which the very Angels could take no exception. And for this also are the Thessalonians commended that the Gospel was to them in power and much assurance. The great fault of our times is, that where as the Gospel is preached, it is [ 35] not accordingly receiued. Many haue no care to know it: and they which know it, giue not vnto it the assent of faith, but onely hold it in opinion. And this is the cause that there is so small fruit of the Gospel. This sinne will at length haue his pu∣nishment. The places that are not seasoned by the waters of

the Sanctuarie, are turned to saltpits. Ezech. 47. v. 11.

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

The interrogations in this place, doe I preach? and, doe I please? are in stead of earnest negations: I doe not preach, I doe [ 10] not please. And when he saith, doe I now preach men, or God? his meaning is this: Heretofore I haue preached the Traditions of men, but now beeing an Apostle, I preach not the doctrine of men, but of God. And when he saith, doe I seeke to please, men? his meaning is this; I doe not make this the scope of my mini [ 15] sterie, to frame, and temper my doctrine so, as it may be sutable and pleasing to the affections of men. For otherwise we are to please men in that which is good, and for their good. 1. Cor. 10. 33. Rom. 15. 2.

This verse containes a double reason of his former speach, [ 20] and of the repitition thereof. The first is this; Though hereto∣fore I taught the Traditions of men; yet now I teach the word not of men, but of God: and therefore I accurse them that teach otherwise. The second is framed thus. If I should yet please men, I were not the seruant of God: but I am the seruant of [ 25] God: therefore I seeke not to please men, but, if neede shal be, I will denounce curses against them.

Here first we see the proper matter of the Ministerie, which is not the word or doctrine of man, but of God. By this the Mi∣nisters of the Gospel are taught to handle, their doctrine with [ 30] modestie, and humilitie, without ostentation, with reuerence, and with a consideration of the maiestie of God whose the do∣ctrine is which they vtter, that. God may be glorified. 1. Pet. 4. 11.

Secondly, the hearers in hearing are to know that they haue [ 35] to deale with God: and that they are to receiue the doctrine taught not as the word of man, but as the very word of God, as the Thessalonians did. 1. Thess. 2. 13. The want of this considera∣tion, is the cause that some contemne the ministerie of the word, and others are not touched and mooued in hearing.

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

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

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

Lastly, the profession of the seruant of God, is here to be obserued in the example of Paul, who saith, Doe I now preach men? and, doe I yet please men? as if he had said, I haue done

thus and thus, I haue preached the Traditions of man hereto∣fore, and I haue pleased man in persequnting the Church of God: but I doe not so still, neither will I. And he that can say the like with good conscience, I haue sinned thus and thus heretofore, but now I doe not, neither will I sinne as I haue done, is indeede the seruant of God. [ 5]

v. 11. Now I certifie you, brethren, that the Gospel which was preached by me, was not after man. [ 10]

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

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

Hence two maine points of doctrine that are of great con∣sequent, may be gathered. The first is this: It is a thing most necessarie, that men should be assured and certified that the [ 30] doctrine of the Gospel, and the Scripture, is not of man, but of God. This is the first thing which Paul stands vpon in this E∣pistle. It may be demanded, how this assurance may be obtai∣ned. I answer thus. For the setling of our consciences, that Scripture is the word of God, there be two testimonies. One is the Euidence of Gods spirit, imprinted and expressed in the [ 35] Scriptures: and this is an excellencie of the word of God a∣boue all words, and writings of men, and Angels: and containes 13. points. The first, is the puritie of the law of Moses, where∣as the lawes of men, haue their imperfections. The second i••

that the Scripture setteth downe the true cause of all miserie, namely sinne, and the perfect remedie, namely the death of Christ. The third is, the Antiquitie of Scripture, in that it fets downe an historie from the beginning of the world. The 4. is, prophecies of things in sundrie bookes of Scripture, which [ 5] none could possibly foretell but God. The 5. is, the confirma∣tion of the doctrine of the Prophets and Apostles by miracles, that is, works done aboue, and contrarie to the strength of na∣ture, which none can doe but God. The 6. is, the consent of all the scripture with themselues, whereas the writings of men, are [ 10] often at iarre with themselues. The 7. is, the confession of ene∣mies; as namely, of heretickes, who in oppugning of scriptures, alleadge scriptures, and thereby confesse the trueth thereof. The 8. is, an vnspeakable detestation, that Sathan and all wicked men beare to the doctrine of scripture. The 9. is, the protection and preseruation of it, from the beginning to this houre, by a [ 15] speciall prouidence of God. The 10. is, the constant confession of Martyrs, that haue shedde their blood for the Gospell of Christ. The 11. is, that fearefull punishments and iudgements haue befallen them, that haue oppugned the word of God. [ 20] The 12. is, holinesse of them that professe the Gospell. The last is, the effect and operation of the word: for it is an instrument of God, in the right vse whereof, we receiue the testimonie of the spirit, of our adoption, and are conuerted vnto God. And yet neuerthelesse, the word which conuerteth, is contrarie to the wicked nature of man. [ 25]

The second testimonie is, from the Prophets and Apostles, who were Embassadours of God, extraordinarily to represent his authoritie vnto his Church, and the pen-men of the holy Ghost, to set downe the true and proper word of God. And the Apostles aboue the rest, were eie-witnesses, and eare-wit∣nesses, [ 30] of the sayings, and doings of Christ: and in that they were guided by the infallible assistance of the spirit, both in preaching, and writing: their Testimonie touching the things which they wrote: must needes be authenticall. If it be said, that counterfeit writings, may be published to the world, vnder [ 35] the name of the Apostles. I answer, if they were in the daies of the Apostles, they, by their authoritie cut them off: and there∣fore Paul saith, If any teach otherwise, let him be accursed. And they prouided, that no counterfeits should be foisted vnder

their names, after their departure. And hereupon Iohn, the last of the Apostles, concludes the new Testament with this clause, If any man shall adde vnto these things, God shall adde vnto him the plagues that are written in this booke, Reu. 22. 18. If any demand, of what value is the testimonie of the Church. I answer, consi∣der the Church distinct; from the Apostles, and then the testi∣monie [ 5] thereof, is farre inferiour to the Apostolicall testificati∣on, concerning the word of God. For the Church is to be ru∣led, by the testimonie of the Apostles, in the written word: and the sentence of the Church, is not alwaies, and altogether cer∣ten, nor ioyned with that euidence of the spirit, wherewith eue∣ry [ 10] testimonie Apostolicall is accompanied.

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

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

The second maine point is, That it is necessarie, that men should be assured in their consciences, that the calling, and au∣thoritie of their teachers, is of God. It may be demanded, howe [ 35] we in these daies should be assured hereof. I answer thus: a di∣uers consideration must be had, of the first Ministers of the Gospel, and of their successors. Touching the first Ministers and planters of the Gospel, within these 80. yeares. We must

consider, that a calling is of two sorts: Ordinarie, and Extraor∣dinarie. Ordinarie is, when God calls by the voices, and consent of men, following the laws of his word. Extraordinarie is, when God calls otherwise. And this he doth 3. waies, first, by immedi∣ate voice. Thus God called Abraham and Moses, and thus [ 5] were the Apostles called. The second is, by the message of a creature. Thus Aaron and the tribe of Leui was called by Mo∣ses: Elizeus, by Elias: Philip was called by an angel to baptize the Eunuch, Act. 8. 26. The third is, by instinct. Thus Philip a deacon preached in Samaria, Act. 8. 14. Thus the men of Cy∣prus, [ 10] and Cyrene preached among the Gentiles, and the hand of God was with them, though otherwise they were but priuate persons, Act. 11. 19, 20. Of this kind was the calling of the first preachers of the Gospel. It may be obiected, that they did not confirme their callings and doctrine by miracles, which they [ 15] should haue done, if their callings had beene extraordinarie. I answer: they preached no new doctrine, but the old & auntient doctrine of the Prophets and Apostles, which they had hereto∣fore confirmed by miracles. Now old doctrine needes no newe miracles, but new doctrine, such as are the Popes decrees & de∣cretals. [ 20] Againe, it may be alleadged, that men may falsly pre∣tend extraordinarie calling. I answer, if three rules be obserued they cannot. The first is, that extraordinarie neuer takes place, but when there is no roome for ordinarie. The second, that they which plead a calling extraordinarily, must be tried by the [ 25] word, both for doctrine and life: for this is an infallible way to discouer false teachers, Math. 7. 22. Deut. 13. 1. 5. Iohns autho∣ritie is said to be from heauen, because his baptisme, that is, his doctrine, was so. Luk. 20. 2. The third is, that extraordinarie tea∣chers in these last daies, after they haue brought men to receiue [ 30] the Gospel, are to be ordained as other ordinarie ministers after the laws of gods word. For they are not extraordinarie in re∣spect of their doctrine, which is the doctrine of the word, nor in respect of their office or function, in which regard they are Pa∣stors & teachers, and not Apostles or Euangelists: but their cal∣lings [ 35] are extraordinarie, in respect of the common abuse of the office of teaching, and in respect of the common corruption of doctrine. These 3. rules, as caueats obserued, we may easily per∣ceiue who are called extraordinarily, who not: and they are all fully verified in the first preachers of the Gospell.

Thirdly, it is obiected, that they which are lawfully called, are ordained by them, whose auncetours haue bene successiue∣ly ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine joyntly together: and this was in the Primitiue Church. The second is, of persons alone, and this may be among infidels, and heretikes. The third is, of [ 5] doctrine alone. And thus our Ministers succeede the Apostles. And this is sufficient. For this Rule must be remembred, that the Power of the keyes, that is, of order and iurisdiction, is tied by God and annexed in the new Testament to doctrine. If in Turkie, or America, or els where, the Gospel should be recei∣ued [ 10] of men, by the counsell and perswasion of priuate persons, they shall not neede to send into Europe for consecrated Mi∣nisters, but they haue power to choose their owne Ministers from within themselues: because where God giues the word, he giues the power also. [ 15]

Touching the Successours of the first preachers, their cal∣ling was altogether ordinarie, and they were ordained of their predecessours. It is obiected, that their callings are corrupt. I answer thus. All actions Ecclesiasticall, that tende to binding [ 20] or loosing, appertaine properly to the person of Christ, and men are but ministers, and instruments thereof. And therefore to call men to the ministerie and dispensation of the Gospel, belongs to Christ, who alone giueth the power, the will, the deede. And the Church can doe no more but testifie, publish, and declare whome God calleth, by Examination of parties [ 25] for life and doctrine, by Election, and by ordination. This is for substance all that the Church can doe: and all this is allow∣ed, and prescribed by the lawes of this Church, and land. And therefore our callings for their substance are diuine, whatsoe∣uer defects there be otherwise. [ 30]

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

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

The meaning is this. Paul here saith, he receiued not the Go∣spel of man: because he receiued not the office to teach and preach the Gospel from any meere man. For here he speakes of himselfe as he was an Apostle: and then an Apostle proper∣ly is said to receiue the Gospel, when he receiues not onely to [ 5] know and beleeue it, but also to preach it. And he addes fur∣ther, that he was not taught it, that is, that he learned the Gospel not by the teaching of any man, as formerly he learned the law at the feete of Gamaliel. The last words [but by the reuelation of Iesus Christ] carrie this sense; but I learned and receiued it of [ 10] Christ, who taught me by reuelation. Further, Reuelation is twofold, one ordinarie, the other extraordinarie. Ordinarie is, when Christ teacheth men by the word preached, and by his spirit. In this sense the holy Ghost is called the spirit of reuelati∣on, Eph. 1. 17. Extraordinarie is, with the word preached, and [ 15] that foure waies. First, by voice. Thus God taught Adam and the Patriarkes. The second, by dreames, when things reuealed were represented to the minde in sleepe. The third is vision, when things reuealed are represented to the outward senses of men beeing awake. The fourth is instinct, when God teacheth [ 20] by inward motion and inspiration. Thus did God vsually teach the Prophets. 2. Pet. 1. 21. Now the reuelation which Paul had, was not ordinarie, but extraordinarie, and that partly by vision, partly by voice, and partly by instinct, Act. 9. & 22. It may here be demanded, where Christ was, whether on earth [ 25] or in heauen, because Paul heard his voice, & saw him visibly. I answer, he was not on earth, but in heauen: and that Paul both saw, and heard him, it was by miracle; whereas Stephen in like manner saw Christ, he saw him not on earth, but standing at the right hand of God in heauen: for otherwise the opening of [ 30] the heauens had bin a needles thing.

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

In the scope and sense of the words, many points of doctrine are contained. The first, that Christ is the great Prophet and Doctour of the Church, Math. 17. 6. Heare him. and 23. 8. One

is your Doctour, namely Christ. And he is called the great shep∣heard of the sheepe, Hebr. 13. 20. His office is in three things. The first is, to manifest and reueale the will of the father tou∣ching the redemption of mankind, Ioh. 1. 18. & 8. 26. This he hath done from the beginning of the world (the father neuer speaking and appearing immediately but in the baptisme and [ 5] transfiguration of Christ) and this he doth to Paul in this place. The second is, to institute the Ministerie of the word, and to call and send Ministers. As my father sent me, so send I you, Ioh. 20. 21. He it is that giues some to be Pastours, some to be teach∣ers, Eph. 4. 11. And thus appoints Paul to be an Apostle. The [ 10] third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He ope∣neth the vnderstandings of his Disciples that they may vnder∣stand the Scriptures, Luk. 24. 45. Thus here he inlightneth and teacheth Paul. [ 15]

Furthermore, it must be obserued, that this office of teach∣ing, is inseparably annexed to the person of Christ, and is by him accordingly exequuted euen after his ascension, as ap∣peares in the conuersion of Paul. And therefore Isai saith, they shall be all taught of God, Isa. 54. 13. As for the Ministers of the [ 20] Gospel, they in teaching are no more but instrumēts of Christ to vtter and pronounce the word to the eare: this is all they can doe. Therefore Paul saith, he that plants or waters is not any thing, but God that giueth the increase. The teacher then proper∣ly in the ministerie of the new Testament to the very ende of [ 25] the world, is Christ himselfe. This must teach vs reuerence in hearing Gods word, and care with diligence in keeping of it. Hebr. 2. 1, 2, 3, &c. Secondly this teacheth vs, that they which imbrace not the Gospel among vs, are contemners of Christ, and shall indure eternall condemnation. Ioh. 3. 18. & Hebr. 12. [ 30] 25. Thirdly, if we want vnderstanding, we must pray to Christ for it; and because we haue so excellent a teacher, we must pray vnto him that he would giue vnto vs hearing eares, that is, hearts tractable, and obedient to his word, that we may be fitte disciples for so worthie a master. [ 35]

The second is, that there be two waies whereby Christ tea∣cheth those that are to be teachers. One is immediate reuelati∣on; the other, is ordinarie instruction in schooles by the means and ministerie of man. The like saith Amos, I was neither Pro∣phet,

nor sonne of a Prophet, but the Lord sent me to prophecie to Israel. Amos 7. 14.

The third point is, that They which are to be teachers must first be taught; and they must teach that which they haue first learned themselues. 2. Tim. 3. 14. Abide in the things which thou hast learned. Christ taught, that which he heard of the father; [ 5] the Apostles that which they heard of Christ: ordinarie mini∣sters that which they haue learned of the Apostles. This is the right Tradition: and if it be obserued without addition or de∣traction, the Gospel shall remaine in his integritie. Here our [ 10] Auncetours are greatly to be blamed, who haue not contented themselues with that which they haue learned of the Apostles, but haue deliuered things of their owne which they were ne∣uer taught. Hence sprang vnwritten traditions, and the cor∣ruption of religion. Againe, such are here to be blamed, that [ 15] take vpon them to be teachers of the Gospel, and were neuer taught by reuelation, or by any ordinarie way. Thirdly, pri∣uate persons are much more to be blamed, that broch and deli∣uer such doctrines, and opinions, as they themselues neuer lear∣ned by any ministery. For teachers themselues must first learne, [ 20] and then teach.

The fourth point is, that they which are to be teachers are first to be taught, and that by men, where reuelation is wan∣ting. This kind of teaching is the foundation of the schoole of the Prophets, and it hath bin from the beginning. The Patri∣arkes till Moses were Prophets in their families, & they taught [ 25] not onely their families in generall, but also their first borne, that they might succeede as Prophets after them. There were 48. cities of the Leuites dispersed through all the tribes, where not onely the people were taught, but also schooles erected that they might be taught, which were to be Priests and Le∣uites, [ 30] Num. 37. One citie among the rest is called Cireath se∣phar, Iosu. 15. 15. that is, the citie of bookes, or as we say, the Vni∣versitie. Samuel a yong man was sent to the Tabernacle in Shi∣lo, to be taught, and trained vp of Eli the Priest. Samuel when [ 35] he was iudge of Israel erected Colledges of Prophets, and ru∣led them himselfe. 1. Sam. 10. In the decaied estate of the ten tribes, Elias and Elizeus set vp schooles of the Prophets in Be∣thel, Carmel, &c. and the yong students were called the sonnes of the Prophets. 2. king. 2. 3. Christ himselfe beside the sermons

made to the people, trained vp and taught himselfe, his 12. A∣postles, and his 70. disciples. Paul commaunds Timothie to teach that which he had learned, to such as shal be fit to teach others, 2. Tim. 2. 2. Furthermore, this teaching is of great vse. For it serues to maintaine the true interpretation of scripture, the pu∣ritie of doctrine: and it is a meanes to continue the ministerie to [ 5] the ende of the world. The meanest arte or trade that is, is not learned without great teaching: then much more teaching is re∣quired in diuinitie, which is the arte of all arts. The true inter∣pretation of scripture, and the right cutting of the word, is a matter of great difficultie, and a matter (whatsoeuer men think) [ 10] of the greatest learning in the world. Therefore it is necessarie, that teachers should first be taught, and learne aright the Go∣spel of Christ. Eleauen hundred yeares after Christ, men began to lay aside Moses, and the Prophets, and the writings of the new Testament, and to expound the writings of men, as the [ 15] Sentences of Peter Lumbard. Hence ignorance, superstition, & idolatrie come headlong into the world. Seeing then the teach∣ing of them that are to be teachers, is of such antiquitie, and vse, all men are to be exhorted, to put to their helping hands, that this thing may goe forward. Princes are to maintaine it, by their [ 20] bountifulnesse, and authoritie, as they haue done, and doe still: and that which they doe, they must doe it more. Parents must dedicate the fittest of their children to the seruice of God, in the ministerie, and not to vse it in the last place for a shift, as they doe. For commonly, the eldest must be the heire, the next the [ 25] lawyer, the youngest the diuine. Students must loue and affect this calling aboue all other. 1. Cor. 14. 1. Lastly, all men must make praier, that God would prosper and blesse all Schooles of learning, where this kind of teaching is in vse.

Here againe it appeares, that Christ is God, and more then a [ 30] meere man, because he is opposed to man: and that Paul recei∣ued authoritie, and the keies of the kingdome of heauen, imme∣diately of Christ, as well as Peter.

13. For ye haue heard of my con∣uersation, [ 35] in time past, howe that I persecuted the Church of God ex∣treamely,

and wasted it.

14. And profitted in the Iewish religion, aboue many of my compa∣nions, of mine owne nation, and was [ 5] much more zealous of the Traditi∣ons of my fathers. [ 10]

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

In the example of Paul, two points are generally to be con∣sidered. [ 25] The first, that the distinction of man and man, ariseth not of the will, or naturall disposition of man, but of the grace and mercie of God. For Paul an Elect vessell for nature and di∣sposition, before his conuersion, is as wicked as any other. And he saith, Rom. 9. 11. that the difference betweene man and man [ 30] before God, is not in him that willeth, nor in him that runneth, but in God that sheweth mercie. Therefore it is a Pelagian errour, to thinke that men, doing that which they can, doe by nature oc∣casion God to giue them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of [ 35] his wicked life past. And hence I gather that this Apostle, and consequently the rest, writ the scriptures of the new Testament by the instinct of Gods spirit, and not by humane pollicie, which (no doubt) would haue mooued them to haue couered

and concealed their owne faults, and not to haue blazed their owne shame to the world. And therefore the bookes of scrip∣ture, are not bookes of pollicie (as Atheists suppose) to keepe men in awe, but they are the very word of God. Againe, the end of this plaine confessiō is, that Paul might thereby cōfirme, [ 5] and iustifie, his owne calling, to the office of an Apostle. This serues to giue a checke to such persons, as vse to sit and rehearse their wicked liues past, in boasting and reioycing manner.

In Pauls example there be two things to be considered, his profession before his calling, and his conuersation. His professi∣on [ 10] was Iudaisme: and this hindred him from imbracing the go∣spell. It may here be demanded, what Iudaisme, or the Iewish religion is? Answer. In the daies of Christ, and the Apostles, there were three speciall sects among the Apostles, Esseis, Sad∣duceis, and Pharises. And the Pharises were the principall, and [ 15] their doctrine was commonly imbraced of the Iewes. And therefore by Iudaisme (as I take it) Phariseisme is here meant. Nowe the principall doctrines of the Pharises were these. I. They held, that there was one God, and that this God was the father, without any distinction of persons: for when Christ [ 20] mentioned the distinction of the father, and the sonne, they would not acknowledge it, Iohn 8. 19. II. They acknow∣ledged in the Messias but one nature: for when it was asked thē, howe Christ beeing the sonne of Dauid, should neuerthelesse be his Lord; they could not answer. Math. 22. III. They [ 25] held, that the kingdome of the Messias, was an earthly king∣dome: and with this opinion, the Disciples of Christ were tain ••ed. IV. They held, that the keeping of the morall lawe, stood in externall obedience, as appeares by the speeches of Christ, reforming their errours, Math. 5. 6. 7. chap. V. They maintai∣ned [ 30] a naturall freedome of the will, in the obseruing of the law, Luk. 18. Lord I thanke thee (saith the Pharisie) I doe thus & thus. VI. They held a iustification by the workes of the lawe, with∣out the obedience of the Messias. Rom. 9. 3. VII. Beside the written word and law of Moses, they had many vnwritten tra∣ditions, [ 35] which they obserued precisely: and the obseruation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principall. It may further be demaunded, how the Iewes could hold such hereticall, & dam∣nable opinions, and yet be the people of God? Answer. They

had for their parts forsaken God: but God had not forsaken them, because the Temple was yet standing, and the sacrifices with the outward worship, yet remained among them. In this regard, they were still a reputed people of God. Againe, they are called a people of God, not of the bigger, but of the better [ 5] part: and the better part was a small remnant of them, that true∣ly feared God, and beleeued in the Messias. Of which sort, were Ioseph, Marie, Zacharie, Elizabeth, Simeon, Anna, Ioseph of Arimathia, Nicodemus. Againe, it may be demanded, howe the Iewes beeing such a people of God, should fall away to so dā∣nable [ 10] a religion. Answer. They neither loued, nor obeyed the do∣ctrine of Moses, and the Prophets: and therefore God in iudg∣ment left them to the blindenesse of their owne mindes, and the hardnesse of their own hearts. Isai. 6. The like may be our case. If we loue and obey not the Gospel, more then we haue done, [ 15] our religion may ende in ignorance, superstition, and pro∣phanenesse, as theirs hath done.

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

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

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

The fault of our times is, that we build our selues, and our worldly estates, and little respect the common good of the church.

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

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

The waster of the church is Paul. By whome we learne that sinne, where it takes place, giues a man no rest till it hath

brought him to a height of wickednes. Hatred hauing entred into Caines heart, leaues him not, till it haue caused him to im∣brue his hands in his brothers bloud. Coueteousnes makes Iu∣das at length to betray his master, and hange himselfe. Blind zeale makes Paul not only to persequute, but also to wast the [ 5] church. Therefore it is good to auoide the first beginnings, yea the very occasion of sinne.

The second part, and point in Pauls conuersion, is, that he profittes in his religion. Thus should we profit in the gospell of Christ. It is gods commandement be ye perfect as your hea∣uenly [ 10] father is perfect: that is, indeuour to come to perfection. * 1.19 All the faith we haue or can obtaine is little enough in the time of temptation. Iob that said in his affliction, though the Lord kill mee I will still trust in him, saith also that God wrot bitter things * 1.20 against him and made him to possesse the sinnes of his youth. It is a [ 15] token that a man is dead in his sinnes, when he doth not growe, or increase in good things. 1. Pet. 2. 2. In this regard great is the fault of our daies, for many are wearie of the gos∣pell, many stand at a staie without profiting; many goe back∣ward. The cause is this. Commonly men liue as it were with∣out [ 20] the lawe: and thinke it sufficient, if they doe not grossely offend: not considering that the lawe of God, is a lawe to our thoughtes, and affections, and all the circumstances of our actions. That we may hereafter make good proceedings in our religion, we must remember 3. caueats. One, that we must [ 25] indeuour to see, and feele in our selues the smalenes of our faith, repentance, feare of God &c. And the great masse of corrup∣tions that is in vs. Thus with the beggar, we shall be alwaies peecing, and mending our garment. The second, that as tra∣uellers, we must forget things past, and goe on to doe more [ 30] good. Psal, 3. 14. The third, that we must set before vs the crowne of eternall glorie & seeke to apprehend it 1. Tim. 6. 11. thus did Moses Heb. 11.

In Pauls profiting, two things must be considered, the mea∣sure, and the thing in which he profited. The measure in that he profited aboue many others. Hence we learne that in matters [ 35] of religion there should be an holy Emulation, and contenti∣on, among vs: and our fault is that we contend, who shall haue the most riches, and honour, or goe in the finest apparell, and striue not to goe one beyond another in good things. Againe,

Pauls modestie must here be obserued. He doth not say that he profited more then all but more then many: and he saith not, more then his superiors, but more then his equalls for time: and he saith not more then all the world, but more then they of his owne nation. This modestie of his, must be learned of vs, for it is the ornament of our faith: and therefore must be ioyned with [ 5] our faith.

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

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

And let the Papists consider this.

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

16. To reueale his sonne in me (or to me) that I should preach him a∣mong [ 10] the Gentiles, immediately I communicated not with flesh and blood. [ 15]

17. Neither came I to Hierusa∣lem, to them which were Apostles [ 20] before me, but I went into Arabia, and turned againe to Damascus.

Paul before prooued, that he learned not the Gospell of any [ 25] man before his conuersion: here he further prooues, that he learned it of no man after his conuersion. And the substance of his reason, is this, because immediately vpon his conuersion, he conferred with no man; but went, and preached in Arabia, and Damascus. [ 30]

In the words I consider foure things. First, the causes of Pauls conuersion. And here he sets down three degrees of causes, de∣pending one vpon another. The first is, the good pleasure of God, whereby he doth whatsoeuer he will, in heauen, & earth, in these words [when it pleased.] The second, is, his seperation [ 35] from the wombe: which is an acte of Gods counsell, whereby he sets men apart to be members of Christ, and to be his ser∣uants, in this, or that office. This separation is said to be from the wombe; not because it began then, for it was appointed by God before all times, euen from eternitie, as all his counsels are. But

the H. Ghost hereby signifies, that all our goodnesse, and all our dexteritie, to this, or that office, is meerely from God: be∣cause we are sanctified, dedicated, and set apart in the Counsell of God, from all eternitie, and therefore from the wombe, or from our first conception, and beginning. The third cause is, vocation by grace; the accomplishment of both the former, in [ 5] the time which God hath appointed. The second thing is, the manner of forme of Pauls vocation, in these words [to reueale his sonne to me.] The third is, the end of his vocation, to preach Christ among the Gentiles. The last is, his obedience to the calling of God: in the 16. and 17. verses. [ 10]

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

Againe by the consideration of these 3. causes, we gather

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

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

better then land and liuing.

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

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

For the first, reuelation of the sonne is made to cruell, and [ 25] persequuting Paul, a desperate sinner. Hence euery man can gather, that God hath mercy for great, and notorious offen∣ders, as for Paul, and such like: and the collection is good. For God is much in sparing Isai. 55. 7. And yet here it must be re∣membred, that all desperate offenders, shall not finde mercie; [ 30] vnlesse they be great in their repentance as God is great in mercy. For Gods mercy hath a double effect in vs, one is, remission of sinne, by the imputaton of the merit of Christ: the other, the mortification of originall sinne, by his efficacie. And these two be inseperable, as we see in Paul, on whome God shewed [ 35] great mercie, whose repentance also was notable. As the wo∣man Iohn. 7. had many sinnes forgiuen her, so shee loued much. v. 47. By this we see the great, and common abuse of the mercy of God. Men euery where presume vpon the greatnes of gods

mercie, and they make Christ a packe-horse, lading him with their burdens, and there is little or no amendment of life.

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

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

The instruction whereby God taught the same to Paul, hath two parts. The first is, the call of God, whereby he inuites Paul [ 20] to become a member of the sonne of God. And this he did, first, by propounding vnto him the commandement of the Gospel, which is to repent and beleeue in Christ. Secondly, by offering to him the promise of remission of sinnes, and life euerlasting, when he beleeued. The second part of instruction, is a reall and [ 25] liuely teaching, when God made Paul in his heart to answer the calling, according to that, Psalme. 27. v. 5. When thou saidst, seeke ye my face, mine heart answered, I will seeke thy face, O Lord. And in Zacharie, 13. 9. He shall say, it is my people, and they shall say, the Lord is our God. This is a spirituall Eccho, that is made in the heart. The sound of Gods word, goes through the world, and [ 30] the hearts of men, which be as Rocks and stones, make answer. And this worke of God, that makes man yeild to the calling of God, is in scripture, a kind of diuine teaching: thus the father is said to teach the sonne, by drawing, Ioh. 6. 44. And God is said to teach vs his waies, when he guids vs by his spirit in the land of [ 35] righteousnesse, Psal. 143. That this reall, and heauenly kind of teaching, may take place, God by his grace, puts a kind of soft∣nesse into the heart, whereby it is made subiect, and obedient to the word. And it hath two parts. One is an acknowledgement

by faith, that the sonne is our redeemer. The second is, regene∣ration, which is the putting off the old man, and the putting on of the newe: which to doe, by the vertue of Christ, is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul, by preparing him, and making him teachable, by propoū∣ding the doctrine of saluation to him, and by causing him in∣wardly [ 5] to beleeue it, and to obey it. And thus we see the manner of the calling, and conuersion of Paul.

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

The second question is, whether the will of Paul, were an a∣gent, [ 25] or cause, in the effecting of his first conuersion? Answer. No: scripture makes two sorts of conuersion: one Passiue, when man is conuerted by god. In this, man is but a subiect, to receiue the impression of grace, and no agent at all. For in the creating, setting, or imprinting of righteousnesse, and holinesse in the [ 30] heart, Will can doe nothing. The second conuersion, is Actiue, whereby man beeing conuerted by God, doth further turne & conuert himselfe to God, in all his thoughts, wordes, and deeds. This conuersion is not onely of grace, nor onely of will; but partly of grace, and partly of will: yet so as grace is the princi∣pall [ 35] agent, and will but the instrument of grace. For beeing first turned by grace, we then can mooue, and turne our selues. And thus there is a cooperation of mans will, with Gods grace. And Austen said truely, He that made thee without thee, doeth not * 1.21

saue thee without thee.

The third question is, whether God did offer any vio∣lence, to Pauls minde and will, in his conuersion. Ansvver. There is a double violence, or Coaction. One, which doth a∣bolish all consent of will; and this he vsed not. The other, draws [ 5] out a consent from the will, by causing it of an vnwilling will, to become willing. This coaction or violence, God offered to Paul, and in this sense, they which come to Christ, are said to be drawne, Ioh. 6. 45.

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

The last question is, whether it was in the power of Pauls [ 30] will, to resist the calling, or the grace of God? Answ. The will for his condition is apt to resist grace: neuer the lesse, if we con∣sider the efficacie of Gods grace, and the will of God, he could not resist the calling of God. Euery one that hath heard and learned of the father, comes to Christ, Ioh. 6. 45. Gods will de∣termines [ 35] and limits the will of man: and mans will is an instru∣ment to effect the will of god: It may be here demanded; howe the efficacie of grace, may stand with the libertie of mans will; if it haue not libertie, to accept or refuse the grace of God? Ans. Libertie and freedome of will in God, is perfect libertie: nowe

God cannot will either good or euill, but onely that which is good. And mans will, the neerer it comes to this will of God, the greater libertie hath it. Therefore to wil that onely which is good, so it be freely without compulsion, is true libertie, to be able to will that which is euill, and to resist the calling of God, is not libertie, but impotencie. And he that can onely will that [ 5] which is good, doth more freely will good, and hath more li∣bertie, then he that can will either good or euill.

The vse. Ministers of the Gospell must learne Christ as Paul learned him. They may not content themselues with that teaching which they find in schooles, but they must proceede [ 10] further to a reall learning of Christ: and that is to beleeue in the sonne of God, to die to their sinnes by the vertue of his death, and to liue to God by the vertue of his life. This is a re∣all & liuely learning of Christ. They that must conuert others, it is meete they should be effectually conuerted. Iohn must [ 15] first eate the booke and then prophecy. Reuel. 10. 9. And they that would be first Ministers of the Gospell, must first them∣selues eate the booke of God And this booke is indeede eaten, when they are not only in their mindes inlightned, but their hartes are mortified and brought in subiection to the worde of [ 20] Christ. Vnlesse Christ be thus learned spiritually and really, diuines shall speake of the word of God, as men speake of riddles, and as Preists in former time said their mattens, when they hardly knewe what they saide. Againe students in euery faculty, are with Paul to learne Christ, and that as he learned [ 25] him. Such persons desire and loue good learning: nowe this is the best learning of all, to learne to knowe and to acknow∣ledge Christ. The knowledge of Christ crucified is Pauls lear∣ning. The knowledge of the remission of our sinnes is the lear∣ning [ 30] of Dauid that great prophet. For this title he giues to the 32. Psalme, The vnderstanding of Dauid. Lastly all men are on this reall manner with Paul to learne the same. For he is an example to all that shall beleeue in him to life euerlasting 1. Tim. 1. 12. Paul biddes vs doe the good things which we haue seene in him. Philip. 4, 9, Hoc vrge. [ 35]

The third point is the end of Paules conuersion in these wordes [that he might preach him among the gentiles.] Here I consider what he must preach, namely the sonne Christ: and to whome I namely among the nations. Againe of the

preaching of Christ, I consider two thinges: the first is, why Christ must be preached rather then Moses? Answer, there be two causes. One is, because Christ is the substance or subiect matter of the whole Bible. For the summe of the scriptures may be thus gathered together. The sonne of God made man, and working our redemption, is the sauiour of mankind: but [ 5] Iesus the sonne of Marie is the sonne of God made man, wor∣king our redemption: therefore Iesus the sonne of Marie is the sauiour of mankind. The maior is the summe of the old testa∣ment: the minor is the summe of the new: and the conclusion is the scope of both. The second cause is. The law is the mini∣sterie [ 10] of death: and the Gospell (which is the doctrine of salua∣tion by the sonne) is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our salua∣tion. Therefore the doctrine principally to be preached is the Gospell, and not the lawe. [ 15]

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

The second point is, that Paul must preach to the gentiles. there be two causes of it: one, that the prophecies of the cal∣ling of the gentiles might be fulfilled, Psal. 2. and 110. Isai. 2.

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

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

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

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

vs now presently amend, and turne to God: least if we still deferre the time of our repentance, Gods iudgements come forth in hast vpon vs.

The manner of his obedience is, that Paul did not communi∣cate with men: that is, conferre, and consult with them, touching his doctrine, and calling. And this he amplifies by a compari∣son [ 5] thus: He did not consult with any man, no not the Apostles of Hierusalem. And he addes a reason of his doing: because they were but flesh and blood, in respect of God: and indeede it is vn∣meete to consult with men, touching the matters of God. [ 10]

Hence I gather, that Gods word, whether preached or writ∣ten, doth not depend on the authoritie of any man, no not on the authoritie of the Apostles themselues; it is sufficient to au∣thorize it selfe. Christ receiues not the testimonie of man, Iohn. 5. 34. And it is an errour, to thinke that the Church doth autho∣rize the word, and religion, in the consciences of men. For the [ 15] Church it selfe is founded on the word. The Church cannot consist without faith, nor faith without the word.

Secondly, hence I gather, that there is no consultation, or deliberation, to be vsed at any time, touching the holding, or [ 20] not holding of our religion. He that will followe Christ, may not put his hand to the plough, and then looke backe againe to his friends, to see what they will say, Luke, 9: 61. He that would be wise, must denie his owne wisdome, and become a foole, 1. Cor. 3. 18. The three children would not consult, touching the [ 25] worshipping of the image, but said: be it knowne to thee, O king, that we will not worship thy gods, Dan. 3. When the iudge gaue Cyprian the martyr leaue to deliberate a while; whether he would denie his religion: he answered, that in diuine matters de∣liberation is not to be vsed. By this I gather, that the Schoolemen [ 30] haue done euill, which haue turned all diuinitie into Questi∣ons, and haue made of the articles of our faith, a questionarie diuinitie. Secondly, by this we are taught, that in the day of tri∣all, we may not consult of the change of religion: but we must be resolute, and tread vnder foote the perswasions of flesh and [ 35] blood.

Thirdly our obedience to God must be without consultation. We must first trie what is the will of God, and then absolutely put it in exequution, leauing the issue to God. Abram is called of god to forsake his countrie & kindred. Gen. 12. he de∣rectly

then giues attendance to the commandement, and goes as it were blind fold, he knowes not whither. God promised him a childe in his old age, he beleeues God without any reaso∣ning, or disputing the case with himselfe, too or fro: Rom 4. 20. But the common manner is, (though we knowe the will of [ 5] God) to dispute the case, and to consult with our friends, and to practise according to carnall counsell. Eue listens to the coun∣sell of Satan, and neglects Gods commandement. Saul beeing forbidden to offer Sacrifice in Gilgal, till Samuel came to doe it; consults with himselfe, whether he may doe it or no: and fol∣lowes [ 10] his owne reason, against Gods commandement, and lost his kingdome for it. And this kind of deliberation, whereby mē consult what is to be done, is the cause of the manifold rebelli∣ons of men, in the world.

In that man is tearmed here, flesh and blood, we are taught, [ 15] not to put confidence in man: we are taught to humble our selues before God: we are taught, euery day, to prepare our selues against the day of death, and the day of iudgement: yea to account euery new day, as the day of death, because we are but flesh and blood. [ 20]

The third point is, where Paul first preached? namely, in A∣rabia and Damascus. Arabia is a region of the world, where Mount Sina standes, and where the children of Israel wande∣red 40. yeares. The inhabitants thereof, were of two forts: some more ciuill, and some barbarous. Ciuill, as the Israelites, Amale∣chites, [ 25] Madianites, &c. (Yet were they professed enemies of the people of God.) Barbarous, as the Easterne part of Arabia, to ward Babylon. For the inhabitants dwelt in Tents, and liued like wilde and sauage men, by robbing, and stealing, and conse∣quently by killing. Isai. 13. 20. Ierem. 3. 2. [ 30]

Here we see Pauls estate and condition, when he first begins the exequution of his Apostolicall function. God then laies vpon him a sharpe and waightie triall. For he goes alone into Arabia, and he must become a teacher to his owne professed e∣nemies, yea to a sauage generation of whose conuersion he had [ 35] no hope, in mans reason. And this hath bin an vsuall dealing of God, with his owne seruants. When Moses was called to de∣liuer the Israelites, and was in the way, the Lord, for a defect in his family, comes against him; to destroy him, Exod. 4. 24. Da uid is annointed king of Israel: and withall Saul is raised vp, to

persecute him, and to hunt him, as men hunt Partridges in the mountaines. Ionas is called to preach to Niniue, and withall God forsakes him, and leaues him to himselfe, so, as he is cast into the sea, and deuoured of a fish: and after this, beeing deli∣uered, he must goe preach at Niniue. When Christ was in his [ 5] baptisme (as it were inaugurated the Doctor of the Church) presently after, before he begun to preach, he is carried into the wildernesse, to be with wild beasts, and to be tempted of the de∣uill, Mar. 1. v. 12. And the reasons of this dealing of God, are manifest: by this meanes sinnefull men, are made fit for the [ 10] office of teaching. For the saying is true, Reading, praier; and temptation, make a Diuine. Againe, by this meanes they are cau∣sed to depend on the prouidence, and protection of God, and they are made fit for the assistance, and presence of Gods spi∣rit, who dwels onely with them that are of humble, and con∣trite [ 15] hearts. Nowe then, let not them, that in any notable change of their liues, finde notable temptations, be discouraged; for this is a condition that befalls them, by a wise and speciall pro∣uidence of God. For it was the spirit of God, that led Christ in∣to the wildernesse, to be tempted, after his baptisme. [ 20]

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

18. Then after three yeares, I [ 30] came againe to Ierusalem, to visit Peter, and abode with him fifteene daies. [ 35]

Paul hauing prooued before, that he learned not the Gospel of any man, no not of the Apostles at Hierusalem: goes a∣bout nowe to answer exceptions, that might be made against his reason. And first of all, it might haue beene obiected, that

he was seene at Hierusalem sundrie times: and therefore in all likelyhood, went thither to be instructed. To this he answers three things: that he went thither three yeares after his conuersi∣on, and not before: that he went to visit Peter: that he abode there fifteene daies. For the first, where he saith, he preached 3. yeares in Arabia and Damascus, and then after went to Hieru∣salem, [ 5] and abode there fifteene daies (for some speciall causes:) we see Paul is readie, and able to make a good account of the spending of his time, both for daies and yeares. And good rea∣son: for time is pretious, and great care ought to be had of the [ 10] expending of it. After Pauls example, we must so liue, that we may be able to giue a good account of the spending of our daies. That this may be done, we must learne to number our daies, and, to redeeme the time. To number our daies, is to consider the shortnesse of our liues, and that we are euery day subiect to [ 15] death: and withall seriously to bethinke our selues, of the causer of this our condition; namely, our sinnes, both originall, and a∣ctuall. When this twofold consideration takes place, we then beginne to number our daies. The numbring of our time, and the parts thereof, brings vs to the redeeming of it. To redeeme [ 20] our time, is to take time, while time serues, specially for spirituall vses, and for the amendement of our liues. When time is thus numbred and redeemed, then shall the good account be made before God and men. Wherefore miserable is the case of them, that spend their daies in idlenes, in riot, and sporting, in cham∣bering, [ 25] and wantonnesse. For they neither number time, nor redeeme it: and therefore they are farre from any good ac∣count.

The second point is, that Paul goes vp to Hierusalem to visit Peter, that is, to see him, to be acquainted with him, to talke, and [ 30] conferre with him. Hence it appeares, that there is a lawefull kind of peregrination, or pilgrimage: in that Paul iourneies frō Arabia to Ierusalem, to see Peter. Thus the Queene of Saba, went vp to Ierusalem, to heare the wisdome of Salomon. The lawe of God, was, that all the males in Israel, should thrise in the yeare, goe vp to the place which god had appointed, Deut. [ 35] 16. This law was practised by Elkana & Anna, 1. Sam. 1. by Io∣seph and Marie, by the Steward of Candaces queene of Ethio∣pia. Act. 8. Neuerthelesse, Popish pilgrimage is vtterly to be condemned, for two causes. One is, because it is made a part of

Gods worship, whereas nowe in the newe testament, all religi∣ous distinction of places is abolished, 1. Tim. 2. 8. Lift vp pure hands in euery place vnto God. Some alleadge, that vows, which were not commanded, were neuerthelesse parts of Gods wor∣ship, among the Iewes. I answer: though men were not commā∣ded [ 5] to vowe, yet the matter and forme of vowes was comman∣ded. And in that God commanded the manner of vowing, he allowed the acte of vowe-making: let the Papists shew the like allowance for their pilgrimage. The second reason is, because popish pilgrimage, is not to liuing men, but to the Reliques [ 10] and images of dead men: which kind of peregrination, was ne∣uer vsed in the world, till after the Apostles daies. For pilgri∣mage to reliques, came in, 300. yeares after Christ, and pilgri∣mage to Images, after 600. yeares.

In that Paul goes about to visit Peter, the Papists gather the [ 15] Primacie of Peter, ouer all the Apostles, but falsely. For this visi∣tation argues reuerence: and reuerence is giuen, not onely to superious, but also to equalls. Againe, primacie is twofold: Pri∣macie of order, and Primacie of power. Primacie of order, was due vnto Peter, in that he was first called to be an Apostle, and he was in the faith before Paul. And in this regard, he was reuerē∣ced [ 20] of him.

The third point is, that Paul abides with Peter at Ierusalem, and that fifteene daies. His abode with Peter, was in token of mutuall consent and fellowship. Like should be the consent of the Ministers of the Gospell. For their office is to publish and [ 25] perswade peace betweene God and men, to which they are vnfit, that cannot maintaine peace among themselues. And all beleeuers should be of one minde, speaking and thinking the same things: and this cannot be, vnlesse there be a consent of them that are guides. This consent therefore is to be maintai∣ned, [ 30] and greatly to be praied for. And when there cannot be consent of iudgement, by reason of humane frailtie, yet so long as the foundation is maintained, there must be consent in affe∣ction. And iniuries offered, may not dissolue this bond. Though [ 35] the Church of Ierusalem suspected Paul, and would not at the first acknowledge him for a Disciple, Act. 9. 26. yet did he for his part, accept of their loue, and fellowship.

Whereas he addes, that his abode with Peter was but for 15. daies: hereby he signifies that he learned not the Gospell of

him: for it could not be learned in so short a space: neither could Paul by the teaching of any man become an Apostle in so little time.

19 And none other of the Apo∣stles sawe I, saue Iames the Lords [ 5] brother.

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

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

In that Iames is called our Lords brother three things may be demanded. One, which Iames this was? Answer. It was [ 20] Iames the sonne of Alpheus: for he liued 14. yeares after this, Gal. 2. 9. whereas Iames the sonne of Zebedeus liued not so long, because he was put to death by Herod. The second thing is, how Iames should be the Lords brother? Answer. In scripture, children of the same wombe, are brethren: men of [ 25] the same bloud, are brethren; as Abram and Lot. Gen. 13. 8. Men of the same countrie are brethren, thus Sauls countrimen are called his brethren. 1. Chron. 12. 2. And Iames is called our Lordes brother, not beacuse he was of the same wombe, but because he was of the same bloud or kindred: for Elie had [ 30] two daughters, Marie espoused to Ioseph, & Marie Cleophas, who afterward was maried to Alpheus of whome came Iames here mentioned. Iames therefore was the cosin-german of Christ. Therefore Heluideus failed when he went about to in∣sringe the perpetuall virginitie of the virgin Marie out of this [ 35] place, as if she had more sonnes beside Christ. The third thing is, what benefit Iames had by beeing the Lords brother? An∣swer. He is here called the Lords brother only, for distinctions sake in respect of the other Iames the sonne of Zebedeus: and

this brother-hood doth not make him the better Apostle, or the better man. Outward things doe not commende vs to god. And it is the spirituall kindred, by meanes of faith, and our new birth, that bringes vs into fauour with God. Mathew. 12. 49.

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

Before, Paul hath auouched sundrie thinges of himselfe: [ 10] that he preached in Arabia, & Damascus: that he went thence to Ierusalem: that he did not learne the Gospell there of Peter, Iames, or any other Apostle. Now some men might happily say, that these sayings of his are but false and fabulous auoch∣ments: therefore in this verse Paul defends himselfe, and iusti∣fies [ 15] his owne sayings, by a diuine testimony.

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

A lie is when we speake the contrarie to that we thinke with an intention to deceiue. More plainly, in a lie there be 4. thinges: the first is, to auouch and affirme that which is false. The second is to speake with a double harte Psal. 12. 2. That is to speake against [ 25] knowledge, and conscience, as when a man saith that is true which he knowes to be false, or that is false, which he knowes to be true. This makes a lie, to be a lie, and this distinguisheth an vntruth, from a lie. For here it must be obserued, that a man may speake that which is false, and not lie: namely if he speake [ 30] that which is false, thinking it to be true. For then though he erre and is deceiued, yet he speakes not against conscience, and consequently he speakes no lie. Againe, a man may speake that which is true, and yet lie: for if he speake that which is true indeede, and speake it as a trueth, and yet thinke [ 35] it to be false, he lies indeed: because he speakes the truth, a∣gainst his conscience. The third thing in a lie, is, a minde or in∣tention to deceiue, or hurte. For in the ninth commandement that is a false testimonie that is against our neighbour. The 4.

pointe is, that he which speakes that which is false, vpon a vanitie of minde without reasonable cause, is a lier. Thus bosters, & flatte∣rers, are liers. And these are the things which concurre in the making of a lie.

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

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

Thirdly, a difference must be made between lying and fay∣ning: [ 25] which some call simulation: not dissembling, but rather sem∣bling (if I may so terme it.) And that is, when something is spo∣ken not contrary, but beside, or diuers to that which we thinke. And this kind of fayning, if it be not to the preiudice of truth, against the glory of God, and the good of our neighbour, & [ 30] haue some conuenient and reasonable cause, is not vnlaw∣full. It was not the will and counsell of God to destroy the Is∣raelites for their idolatrie. And he doth not speake vnto Moses any thing contrary to his will, but something that is beside, or diuers vnto it, when he saith. let me alone, that my wrath may [ 35] waxe ho•••• and I may destroy them: Exod. 32. 10. And this he spake, that he might stirre vp Moses to feruencie in praier for the Is∣raelites, and the Israelites to vnfained repentance. Iosua hauing besiged Ai meant not to flie, yet doth lie faine a flight, that he

might draw his enemies out of the citie & destroy thē. Ios. 8. 5. There is a kind of deceit called dolus bonus, that is, a good deceit, and of this kind was the act of Iosua. Thus Physitians for their good, vse to deceiue the senses of their impotent patients. Thus parēts insinuate vnto their childrē, terrible things, of the beare, [ 5] and bull-begger, that they may keepe them from places of hurt and danger. And this may be done without fault, for it is one thing to contrary the truth, and an other to speake or doe something diuerse vnto it without contrariety.

The second point is, whether to lie, be a sinne, or no? the answer [ 10] is, yea. For euen in this place, Paul puts lying from himselfe, and that with an oath. The deuill is said to be the author of all lies, Ioh. 8. And it is Gods commandement, that we should put a∣way lying, Eph. 4. 25. It is obiected, that the sporting, and officious lie, is not against charitie, to the hurt of any, but for the good of [ 15] men. I answer, first, though it be not to the hurt of our neigh∣bour, yet is it to the hurt and preiudice of trueth. Secondly, they are deceiued to whom these lies are told. Thirdly, he hurts him∣selfe that tels a lie, though it be for the good of men: for when he speakes the truth indeede, he is lesse beleeued. Lastly, though [ 20] these kind of lies, seeme to be good in respect of their ende, yet are they not good in respect of their nature, and constitution. For in speaking, there should be a conformitie, and consent, be∣tweene the tongue, and the minde; which is not, when any lie is vttered. Secondly, it is obiected, that the Egyptian Midwiues, [ 25] saued the male children of the Israelites: and Rahab the spies, by lying. Exod. 1. 19. Ios. 2. 5. and that they are commended for this. I answer, we must distinguish the worke done, from the ex equution of the worke. The worke in sauing the children, and the spies, was a fruite of faith, and the feare of God, and it is cō∣mended: [ 30] but the manner of putting these workes in exequu∣tion, by lying, is not approoued. If it be said, that faith, and the feare of God, cannot stand with a manifest sinne: I say againe, that faith, and the feare of God, are imperfect in this life, and therefore they are ioyned with many frailties; and actions of [ 35] faith, are mixed with sundrie defects, and sinnes.

Now then, we are to be exhorted, to make a conscience of lying, and to speake the trueth from our hearts. And there be many reasons to induce vs to the practise of this dutie. First, it is Gods commandement, Iam. 3. 14. Secondly, lying is a confor∣mitie

to the deuill, and by truth we are made conformable to God, who is truth it selfe. Thirdly, we are sanctified by the word of truth, Ioh. 17. 17. and guided by the spirit of truth: and therefore we are to detest lying, and deceit. Fourthly, truth is a fruit of Gods spirit, Gal. 5. and a marke of Gods child, Psal. 32. v. 2. he hath the pardon of his sinnes in whose spirit there is no [ 5] guile. and Psal. 15. 2. he shall rest in the mountaine of God, who speakes the truth from his heart. Lastly, destruction is the lyers reward. Psal. 5. 6. God will destroy them that speake lies: and they must haue their portion in the lake that burnes with fire and brimstone. Reuel. 22. 15 [ 10]

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

Here first we learne, that the forme of an oath, is to be plaine, and direct in the name of God, and not indirect, or ob∣lique, [ 35] in the name of the creatures, Gods name concealed. And it is the flat commandement of God, Math. 5. 34. It is alleadg∣ed, that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I an∣swer; the words of Paul, by my reioycing, are not an oath, but an

obtestation: for the meaning of his wordes is this, that his sor∣rowes and afflictions which he indured for Christ, would te∣stifie (if they could speake) that he died daily. Thus Moses cal∣led heauen and earth to witnes, without swearing: for in an oath the thing by which he sweares, is made not onely witnes, but [ 5] also iudge. Neuerthelesse, it is not vnlawfull to name the crea∣tures in the forme of an oath, if they be considered as pledges, presented vnto God, that he should punish vs in them, if we lie. Thus Paul sweareth, I call God to witnes to (or vpon) my soule. Here they are to be blamed, whose common fwearing, is by [ 10] the creatures, as by their faith, by their troth, by the Masse, Marie, by this bread, by this drinke, &c.

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

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

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

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

21 After that I went into the

coasts of Syria and Cilicia: and I was vnknowne by face to the Churches of Iudea which were in Christ.

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

23 And they glorified God in me. [ 15]

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

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

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

That Paul might the better shewe, that he was known to the [ 35] Churches of the Iewes, onely by heare-say, he expresses the re∣port that went of him. Hence I gather, it is not vnlawfull to tell and heare reports, or newes, so be it, they be not to the preiudice of the trueth, of the glory of God, and the good name of men. Nay it is commendable to report, and heare newes, that con∣cernes

the increase of Gods kingdome, and the conuersion of wicked men.

In the report, two things arē set downe, what Paul did? He once persecuted vs, and destroyed the faith: what he now doth? He preacheth the Gospel. By this we see that verified, which Isai fore∣told, that the lyon, the wolfe, the lambe, &c. should peaceably [ 5] liue togither. Againe, here we see, that all things vpon earth, are subiect to change and alteration: so as it may be said, heretefore it was thus, and thus, but nowe it is otherwise. Therefore in mi∣series, we may not be ouer-much grieued, for they are changea∣ble: [ 10] and in earthly things, we may not reioyce ouer much, be∣cause they are mutable, and subiect to daily alterations. Our spe∣ciall care must be, to auoide eternall and vnchangeable euils; as death, and the cause of death, namely, sinne; and to purchase to our selues, the good things which are euerlasting; namely, the [ 15] fauour of God, and euerlasting life.

Furthermore, the thing which Paul aimed at, in persequu∣ting the Church, is to be considered, and that was, that he might destroy the faith. By faith, we are to vnderstand the doctrine of the Gospel, and with all, the vertue, or gift of faith, whereby it is [ 20] beleeued: for the deuill & his instruments, seeke the ouerthrow of both. Christ saith, Satan desired to sift his Disciples, that is, to sift all their faith out of their hearts, and to leaue nothing in thē, but chaffe, Luk. 22. 32. Here then, it may be demanded, whe∣ther faith may be lost, specially in the children of God, in the [ 25] time of temptation, and persecution? I answer thus. There be three degrees of faith. The first consists in two things, knowledge of the Gospel, and Assent to the trueth of it. This faith the deuils haue, and it may be lost; and beleeuers by this faith, may quite fall away. The second kind of faith, containes knowledge, as∣sent, [ 30] a taste, or ioy in the goodnesse of God, a zeale to the word of God, and apparent fruits of holinesse. This faith also (beeing better then the former) may be lost in the daies of persecution: and beleeuers by this faith, may fall quite away. Luk 8. 13. The third faith, (called the faith of the Elect) containes three parts, knowledge of the Gospel, assent to the trueth of it, and appre∣hension, [ 35] whereby we doe receiue, and apply Christ with his benefits to our selues, or the promise of remission of sinnes, and life euerlasting. This faith may be greatly wasted, for things ap∣pertaining to it, may be lost, as boldnesse to come vnto God,

the sense or feeling of spiritual ioy, and such like. Againe, it may be buried for a time in the heart, and not shew it selfe, either by fruits, or any profession: and in respect of the measure of it, it may be lessened and maimed: and if we respect the nature of it, it is as apt to be lost, as any other grace of God: for there is no∣thing by nature vnchangeable, but God. Neuerthelesse, where [ 5] this faith is in trueth, it is neuer by affliction and temptation put out or exstingnished: because God in mercie confirms it, by newe grace. Christ saith to Peter, I haue prayed for thee, that thy faith faile not, Luk. 22. 32. And this priuiledge haue all the god∣ly, [ 10] for God promiseth that they shall not be tempted aboue their strength, 1. Cor. 10. 13. Indeede, persecutors are said to destroy the faith: because this is their intent, and they indeauour to doe what they can, but God preuents their desires, by establishing true faith, that it may not vtterly faile.

It may be obiected to the contrarie, on this manner. The [ 15] child of God may fa••l into persecution, and denie Christ: by this fall, he is guiltie of a grieuous offence: beeing guiltie, he hath not pardon of his offence: and beeing without pardon, he is without faith. Touching guiltinesse, I answer thus. The child of God, when he falls, is indeed guiltie: but howe? Guiltie in re∣spect [ 20] of himselfe, or as much as in him lies: because he hath done that which is worthy of death, and he hath done all he can to make himselfe guiltie. But he is not guiltie to condem∣nation, because God on his part, doeth not breake off the pur∣pose of adoption, and adiudge him to wrath. [ 25]

Secondly, touching the pardon of his offence, I answer thus. In pardon there be foure degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the worde, The seed of the woman, &c. The procurement of pardon vpon the crosse: and the donation, or the giuing of the pardon. [ 30] This donation is an action of God, whereby he giues and com∣municates Christ vnto vs, and applies to our consciences the remission of our sinnes. In this donation, there is required a hand to giue, and a hand to receiue. The hand of God, whereby [ 35] he giues, is the word preached, and the sacraments: the hand to receiue, is our faith. The giuing of pardon is necessarie: for though sinnes be pardoned, in the decree of God, by his pro∣mise in the word, and by procurement vpon the crosse: yet par∣don, is no pardon to vs, till it be giuen vnto vs by God. Fur∣thermore,

this giuing is not altogether at one instant, but it be∣ginnes in the conuersion of a sinner, and is often iterated in the vse of the word, and sacraments, to the death. Paul wils the Co∣rinthians reconciled to God, still to be reconciled, 2. Cor. 5. 21. And we are taught, euery day to pray to God, to giue vs the pardon of our sinnes. This giuing is twofold; conditionall, and [ 5] absolute. Conditionall, when God giues the pardon of sinne, vpon condition. Thus in baptisme, and in the first conuersion of a sinner, all sinnes without exception, are pardoned; yea fu∣ture sinnes: yet not simply, whether a man repent, or no, but vpon condition of future repentance. The absolute donation [ 10] is, when a man repents, or renewes his repentance: for then the pardon of sinne, is simply, and fully without condition, applied and reuealed to the conscience. When Dauid confessed his sin, Nathan, in the name of the Lord saith, Thy sinne is forgiuen thee, 2. Sam. 12. [ 15]

Now then, to come to the point, the child of God hath pardon of his fall, in respect of the decree to pardon, in respect of the generall promise of pardon, in respect of the procure∣ment of pardon, in respect of the conditionall donation of pardon, which is made in baptisme: and he may be said to [ 20] want pardon, in that the pardon of his offence is not fully and absolutely giuen him till he recouer himselfe, and renewe his repentance. If it be here demaunded, what the childe of God askes, when he praies for pardon day by day? I answer, he praies for two things. First, that God would continue to [ 25] shew his fauour, and to impute the merits of Christ vnto him, wheras he for his part by his offence deserues to be depriued of all fauour. Secondly, he asks the giuing of the pardon, that is, that God would certifie his conscience thereof. [ 30]

The vse. Seeing the intent of the Deuill and wicked▪ men, is to destroy the saith (as it appeares in this place, and in the first temptation wherewith Satan assaulted Christ, Math. 4.) we must haue a speciall care of our faith. And first we must looke that our faith be a true faith, least we be dece••ued, as the foolish virgins. Secondly, we must keepe and locke vp our [ 35] faith in some safe and sure place, namely in the store house or treasurie of a good conscience. 1. Tim. 1. 19. Thirdly, our care must be to increase in faith, that our hearts may be rooted and grounded in the loue of God. And for this cause we are to

make continuall experiences, and obseruations of the loue of God toward vs, and to laie them all together, and to build a ioyfull conclusion therevpon.

The third answer of Paul is, And they glorified God for mee: that is, the churches of Iudea when they heard of my calling, & conuersion, they considered therein the power, the goodnes, [ 5] and the mercie of God, and with ioy they gaue him thankes for it. In this practise of the church, we learne that our dutie is to sanctifie & glorifie the name of God, in euery worke of his. And this sanctification hath 2. partes. The first is, the con∣sideration of the diuine vertues that shew themselues in euery [ 10] worke of God, as his wisdome, power, iustice, mercie, proui∣dence, presence, &c. The second is, praise and thanks giuing to God for the same. And this practise must be inlarged to all his workes without exception, to his iudgements, as well as to his workes of mercie. Therefore we are commaunded in per∣sequution [ 15] to sanctifie God in our hearts, 1. Pet. 3. 17. And Mo∣ses, because he failed in the doing of this duty, was barred the land of Canaan. Num. 20. 12. In England god hath wrought his wonderous workes among vs. He hath giuen vs peace and [ 20] protection against our enemies, with the Gospell for the space of 40. yeares and more. And our dutie is to glorifie God in these workes of his: but alas, we doe it not. For the Gospell of saluation is little regarded of the most, and little obedience is yeelded to it. This neglect of ours, in glorifying & praising of God is a great sinne: and it standes vs in hand to repent of it [ 25] betime, least God take away his word from vs, and leaue vs to strange illusions, to beleeue lies.

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

Notes

• * 1.1

  Rom. 1. 5.
• * 1.2

  Act. 13. 33.
• * 1.3

  Rom. 10. 14.
• * 1.4

  1. Cor. 16. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Apoc. 5. 10.
• * 1.6

  Math. 9. 38. Eph. 4. 11. Act. 20. 28.
• * 1.7

  Psal. 105. 15.
• * 1.8

  Rom. 8. 28.
• * 1.9

  Rom. 〈◊〉〈◊〉.
• * 1.10

  Lev. 10. 1.
• * 1.11

  2. Reg. 16. 11.
• * 1.12

  Rev. 2. 24.
• * 1.13

  Deut. 22. 9.
• * 1.14

  2. Tim. 4. 5.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.16

  Praeter quam Contra Petili∣an. l. 3 c. 6.
• o 1.17

  Non aliud quid amp〈…〉〈…〉us?
• * 1.18

  Debono vidu∣itatis. c. 1.
• * 1.19

  Math. 5. 48.
• * 1.20

  Iob. 13. 15. v. 26.
• * 1.21

  Term 25 de verbi, Apest.